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|    LIBRARY 

UNIVERSIV-"  OF 
CALIFORNIA 

!      SAN  DJEGO 


BAPTISM  OF  THE  FIRST  BUBMAN  CONVERT. 


See  p<go 


THE 


BAPTISTS 


IN  ALL 


AGES  AND  COUNTRIES: 


BY 


REV.  RICHARD  B.  COOK,  D.  D., 


Pastor    of    the    Second.    Baptist    Church.,    Wilmington, 
Delaware. 


Author  of  "The  Early  and   Later  Delaware  Baptists." 


ELEVENTH     THOUSAND. 


Published  by  REV.  H.  Pvl.  WHA.RTON, 

BALTIMORE,     MARYLAND. 
I  884. 


COPYRIGHTED    BY 

REV.   R.   B.    COOK,   D.  D, 

1884. 


PRINTED  AND  BOUND  BY 

THE  JAMES  &  WEBB  PRINTING  COMPANY, 

WILMINGTON,  DELAWARE. 


<JO-    KsCAs 


v-u, 


CONTENTS. 


1  AN  INTRODUCTION  TO  THE  BAPTISTS. 

II  THE  BIBLE  AND  BAPTISM. 

III  THE  FATHERS  AND  THEIR  TIMES. 

IV  EARLY  CHRISTIAN  SECTS. 

V  THE  WALDENSES  AND  THEIR  CONTEMPORARIES. 

VI  THE  ANABAPTISTS. 

VII  ANABAPTIST  MARTYRS. 

VIII  EARLY  ENGLISH  BAPTISTS. 

IX  FROM  ELIZABETH  TO  CHARLES. 

X  PRIEST  AND  PRESBYTER. 

XI  BAPTISTS  OF  CROMWELL'S  TIME. 

XII  THE  RESTORATION. 

XIII  ENGLISH  BAPTIST  MARTYRS. 

XIV  THE  DAWN  OF  FREEDOM. 
XV  STRUGGLES  AND  TRIUMPHS. 

XVI  BUNYAN. 

XVII  MEN  OF  MIGHT. 

XVIII  THE  NEW  WORLD. 

XIX  THE  VIRGINIA  BAPTISTS. 

XX  THE  NORTH  AND  INDEPENDENCE. 

XXI  THE  SOUTH  AND  LIBERTY 

XXII  BEGINNINGS. 

XXIII  THE  SUPPER. 

XXIV  BAPTISTERIES. 

XXV  THE  GREAT  COMMISSION. 

XXVI  THE  CONSECRATED  COBBLER. 

XXVII  JUDSON. 

XXVIII  ONCKEN. 

XXIX  SOCIETIES,  OR  METHODS. 

XXX  BAPTIST  SCHOOLS. 

XXXI  THE  RELIGIOUS  PRESS. 

XXXII  PRESENT  OBLIGATIONS  AND  FUTURE  PROSPECTS. 


ILLUSTRATIONS. 


PAGE. 

Baptism  of  the  First  Burraan  Convert, 

by  Dr.  Judson,  Frontis. 

Buiuan's  Statue,  8 

First  Baptist  Church,  Boston,  Mass.,  13 
First  Baptist  Church,  Philada,  Penn.  ,  15 
"  Prayer.Meeting  Hill,"  and  Heathen 

Temple,  18 

Spurgeon  in  his  Pulpit,  22 

A  Karen  Baptist  Preacher  and  Wife, 
Judson  with  the  last  Leaf  of  the  Bur- 

man   Bible,  translated  by  him, 
Burman  Missionary  Premises,  Bassein, 
Bunyan  Selling  Laces, 
Siamese  prostrating  themselves  before 

a  White  Elephant, 
Eutaw  Place  Baptist  Church,  Bait.,  Md.  46 
German  Baptist  Publishing  House, 

Cleveland  .  Ohio,  48 

Drowning  an  Anabaptist  Martyr.  <;2 

Pres.  Francis  Wayland,  D.  D.,  LL  D.,  57 
iminanuel  Baptist  Church,  Chicago,  111.,  58 
Writing  and  Selling  Prayers,  in  China,  63 
Columbian  Universiiy  Building, 

Was'.ington,  D.  C  , 
First  Baptist  Church,  Providence,  R.I 
Baptistery  of  Bishop  Paulinus, 
McMa^ter  Hall,  Toronto,  Ont., 
Belfry  of  Temple,  'at  Osaka,  Japan, 
Richmond  College,  Richmond,  Va., 
Worshiping  Juggernaut, 
John  de  Wickliffe, 
Spurgeon's  Metropolitan  Tabernacle  — 

Inlerior, 
Trevor  Hall,  Rochester  Theological 

Seminary,  N.  Y.  , 
Richard  Fuller,  D.  D., 
Shorter  College,  Rome,  Ga., 
Tremont  Temple,  Boston,  Mass  , 
Place  where  Bonrdman  witnessed  the 

Baptism  of  34  Karens,  just  before 

his  clealh, 
Calvary  Church,  New  York  City, 


The  University  at  Lewisburg,  Pa.,  123 

Strong  Place  Church,  Brooklyn,  N.  Y.  127 
Chicago  Baptist  Union  Theological 

Seminary,  131 

Metropolitan  Tabernacle  —  Exterior,  1-36 
Ko-Thah-Byu  Memorial  Hall,  at 

Bassein,  141 

Crozer  1  heological  Seminary,  14^ 

First  Church,  Camden,  N.  J.,  150 

Baplin  Chapel,  Paris,  "ranee,  154 

Franklin  College,  Indiana,  159 


PAGE. 

Burning  of  Elizabeth  Gaunt,  163 
Mrs.  Bunyan  pleading  with  the 

Judges,  166 

John  Bunyan,  171 

Bedford  Jail,  175 

Bunyan's  New  Tomb,  177 

Furman  University,  S.  C.,  181 

Ningpo  Baptist  Preachers,  China,  186 

Vassar  College,  N.  Y.,  191 

Coliseum  Place  Church,  N .  O.,  196 

Colby  University,  Maine,  197 

First  Church,  Baltimore,  Md.,  203 

South  Jersey  Institute,  Bridgeton,  207 

Richard  Furman,  D.  D.  (  212 

J.  B.  Jeter,  D.  D.,  216 

Hollins  Institute,  Va-.,  229 

Second  Church,  Atlanta,  Ga.,  228 

Rev.  David  Jones,  A.  M  ,  233 

Welsh  Tract  Church,  Delaware,  237 

Rev.  Abel  Morgan,  A.  M.,  241 

Mercer  University,  Ga.,  246 

Delaware  Avenue  Church,  Wilm'ton,  252 

Washington  Jones,  260 
Tacony    Church,  Philad'a  , 


Hopewell  Academy,  N,  J., 
Lower  Dublin  Church,  Philada., 
Daniel  Dodge,  D.  D., 


264 
270 
275 
282 


Publication  Society  Building,  Phila.,  284 
Baptistery  in  the  Catacombs,  at  Rome,  288 

Baptistery  at  Florence,  Italy,  293 

Baptistery  of  Cremona,  Italy,  299 

Keltering  Mission  House,  England,  304 

Andrew  Fuller,  D.  D.,  309 

William  Carey,  D.  D.,  314 

Death  of  General  Havelock,  319 

Birthplace  of  William  Carey,  321 

Adomram  Judson,  D.  p.,  326 

Girls'  School,  Maulmain,  331 

Rangoon,  336 

J.  G.  Oncken,  D.  D.,  341 

Second  Church,  Wilmington,   Del.,  346 

Library    Building,  Crozer  Seminary,  351 

First  Church,  Detroit,  Mich  ,  356 

Wayland  Seminary,  D.  C.,t  360 

Walnut  Sreet  Church,  Louisville,  365 

Richard  B.  Cook,  D.  D.,  370 

Peddie  Institute,  Hightstown,  N.  J.  374 

William  Jewell  College,  Mo  ,  378 

Rev.  H.  M.  Wharfon,  380 

Memorial  Church,  Phila.,  Exterior,  400 

Memorial  Church,  Phila.,  Interior,  403 

Second  Baptist  Church,  St.  Louis,  410 


BUNYAN'S    STATUE. 


See  page  170. 


CHAPTER  I. 
AN  INTRODUCTION  TO  THE  BAPTISTS. 

R.  BRISTOW  was  the  pastor  of  a  Baptist  church  in 
a  pleasant  village  near  a  large  city.  He  felt  it  to 
<,r~  n  be  his  duty  to  attend  to  the  religious  and  mental 
yv*  instruction  of  his  family,  and  for  this  purpose  he 
was  accustomed  to  spend  an  hour  or  more  each  day 
in  their  company.  These  were  always  occasions  of  great 
interest,  and  their  minds  had  been  awakened  and  were  thirst- 
ing for  knowledge.  These  hours  of  home  instruction  Mr. 
Bristow  occupied  sometimes  in  reading  aloud  from  some 
instructive  book,  sometimes  in  familiar  conversation,  asking 
and  answering  questions,  and  always  seeking  to  arouse  and 
develop  the  thinking  powers  of  the  children  by  encouraging 
them  to  express  their  own  views  and  to  ask  such  questions  as 
they  desired.  Whatever  useful  information  they  gained  from 
the  books  they  read,  or  from  what  they  saw  and  heard,  was 
thus  impressed  upon  their  minds  and  fixed  in  their  memories 
by  being  made  the  subject  of  conversation. 

On  one  occasion  a  question  in  regard  to  the  Episcopa- 
lians, led  to  a  discussion  of  some  of  the  points  of  difference 
between  the  Baptists  and  other  denominations.  Mrs.  Bristow 


10  The  Story  of  the  Baptists. 

suggested  to  her  husband  that  if  he  would  tell  them,  in  a 
plain  and  familiar  way,  the  story  of  the  Baptists,  beginning 
with  their  origin,  and  tracing  the  course  of  their  history  down 
to  the  present  time,  it  might  be  very  interesting  and  instructive 
to  the  older  children, and  that  she,  herself,  and,  doubtless,  her 
sister,  would  be  greatly  interested  in  the  subject. 

"Your  suggestion  is  excellent,"  said  Mr.  Bristow.  "It 
is  a  matter  which  I  have  felt  to  be  of  the  highest  importance, 
that  the  children  of  Baptist  parents  should  be  thoroughly 
instructed  at  home,  not  only  in  the  principles  which  distin- 
guish the  Baptists  as  a  denomination,  but  also  in  reference  to 
the  conflicts  through  which  they  have  passed,  and  in  regard 
to  the  n  oble  men  who  all  along  the  line  of  the  Christian  ages 
have  bravely  maintained  these  same  principles,  and  in  many 
instances  sealed  their  testimony  with  their  life-blood. 
According  to  the  plan  I  have  in  view,  I  shall  try  to  show  that 
the  Baptists  are  able  to  trace  their  distinctive  principles  to 
the  apostolic  age ;  for  not  only  is  there  a  striking  correspond- 
ence between  the  Baptist  churches  of  the  present  day,  and 
those  of  the  New  Testament  times,  but  through  all  the 
intervening  ages,  there  were  people  known  by  various  names, 
and  differing  in  many  points,  and  yet  holding,  to  some  extent, 
the  same  essential  truths  and  bearing  the  same  general  likeness, 
During  the  Dark  Ages,  when,  from  the  union  of  church  and 
state,  Christianity  became  generally  corrupt,  there  still 
remained  in  obscure  places,  churches  and  sects  which  main- 
tained the  pure  doctrines  and  ordinances  of  Christ,  and,  hence, 
it  is  certain  that  these  churches  and  sects  held,  substantially, 
the  same  principles  which  are  now  held  as  the  distinctive  views 
of  the  Baptists.  The  Roman  Catholic  Church  claims  to  be  the 
oldest  and  the  only  apostolic  church  ;  but  without  a  shadow 
of  proof.  The  Papal  Church  is  very  old,  indeed,  but  so 
is  Judaism,  and  so  are  many  of  the  heathen  religions.  Age 


An  Introduction  to  the  Baptists.  11 

alone  cannot  establish  her  claim  to  be  recognized  as  the  true 
church  of  Christ.  It  must  be  shown  that  in  doctrine  and 
practice  she  is  the  same  as  the  primitive  church.  But  this 
cannot  be  done.  It  is  a  very  perverted  and  corrupt  form  of 
Christianity,  with  a  mixture  of  Jewish  ritualism  and  heathen 
rites,  but  also  with  sufficient  gospel  truth  to  give  it  some 
resemblance  to  the  true  religion.  When  the  Church  of  Rome 
departed  from  the  doctrines  of  the  apostles,  it  ceased  to 
be  an  apostolic  church,  and  became  a  political  organiza- 
tion. The  Baptists  claim  that  their  principles  are  older  than 
the  Church  of  Rome,  and  they  base  their  claim  to  being 
the  true  church  of  Christ,  not  on  their  age,  nor  on  apos- 
tolic succession,  traced  through  the  centuries,  but  mainly  on 
the  identity  of  their  doctrines  and  practices  with  those  of  the 
apostolic  churches. 

"In  reference  to  some  of  the  great  fundamental  Christian 
doctrines,  the  Baptists  agree  in  the  main  with  all  evangelical 
Christians.  The  inspiration  of  the  Scriptures;  the  sinful 
and  lost  condition  of  man  ;  the  Deity  of  Christ ;  the  atoning 
sacrifice ;  justification  by  faith  ;  regeneration  by  the  Holy 
Spirit ;  the  resurrection  of  the  dead  ;  the  general  judgment, 
and  the  future  life,  are  some  of  the  great  truths  which  we 
hold  in  common  with  them,  and  in  which  we  delight  to  have 
Christian  fellowship.  But  while  we  rejoice  that  there  is  so 
large  a  sphere  of  divine  truth  in  which  we  can  agree  with 
other  denominations,  yet  there  are  certain  great  principles  of 
Christian  truth,  which  the  Baptists  alone  maintain.  Baptists 
differ  from  Pedobaptists,*  as  we  think  conscientiously  and 
scripturally.  There  are  certain  great  and  important  truths 
taught  in  the  Bible,  which  we  alone  have  contended  for,  and 
do  now  practice  and  defend  ;  such  as  : 

I.  The  Christian  church  is  designed  to  be  composed  of 

*  Pedobaptists  are  those  who  practice  the  baptism  of  infants. 


12  The  Story  of  the  Baptists. 

regenerate  persons,  who  have  professed  faith  in  Christ  and 
have  been  baptized. 

II.  The  entire  separation  of  church  and  state. 

III.  The   Bible   alone   the   only   rule,   or   standard,    of 
religious  belief  and  practice. 

IV.  The  immersion  of  believers,  the  only  baptism  of  the 
New  Testament. 

V.  The  Lord's  Supper,  an  ordinance  committed  to  the 
care  of  the  church,  to  be  administered  to  baptized  believers 
only. 

VI.  That  civil  and  religious  liberty  is  an  inalienable  right 
of  man. 

"  These  principles  we  hold  not  only  to  be  important  in 
themselves,  but  they  bear  such  a  vital  relation  to  the  purity  of 
doctrine  and  the  preservation  of  the  church,  that  we  dare 
not  regard  their  observance  as  a  matter  of  indifference.  We 
look  upon  these  principles  as  a  sacred  trust,  committed  to  our 
keeping,  and  which  our  fidelity  to  Christ  binds  us  to  guard 
with  the  utmost  care.  If  we  should  be  unfaithful,  these 
principles  would  be  lost  to  the  church  and  to  the  world. 
The  fact  that  other  denominations  either  discard  or  neglect 
any  one  of  theoe  truths,  makes  it  imperative  that  Baptists 
should  teach  them  with  special  emphasis.  Those  who  accuse 
us  of  uncharitableness  and  bigotry,  greatly  mistake  the  spirit 
that  actuates  us,  and  do  us  great  injustice.  It  is  loyalty  to 
Christ  and  a  reverential  regard  for  his  word,  that  make  us 
unyielding  in  our  adherence  to  what  we  believe  to  be  the 
teaching  of  the  New  Testament.  It  is  true  that  Baptists  and 
Pedobaptists  are  much  nearer  now  than  they  were  formerly, 
but  this  is  owing  mainly  to  the  fact,  that  the  distinctive  views 
of  the  Baptists  have  triumphed  in  a  great  measure,  and  other 
denominations  have  approached  them  in  many  points,  by 


P-   '3 


FIRST  BAPTIST  CHURCH,  BOSTON,  MASS.        See  page  353. 


14  The  Story  of  the  Baptists. 

embracing  their  views.  The  practice  of  infant  baptism  is 
on  the  decline,  despite  great  efforts  made  to  hold  it  up.  And 
according  to  the  great  Pedobaptist  commentator,  Lange, 
this  is  as  it  should  be.  He  says : 

'  Would  the  Protestant  Church  fulfill  and  attain  to  its 
final  destiny,  the  baptism  of  new-born  children  must  be 
abolished.  It  has  sunk  down  to  be  mere  formality,  without 
any  religious  meaning  for  the  child,  and  stands  in  contradic- 
tion to  the  fundamental  doctrines  of  the  Reformers  oh  the 
advantage  and  use  of  the  Sacraments.  It  cannot,  from  any 
point  of  view,  be  justified  by  the  Holy  Scriptures,  and  owes 
its  origin,  as  well  as  its  retention,  by  the  Reformers  to  the 
anti-scriptural  and  irrational  idea,  that  children,  because  of 
original  sin,  are  bom  under  the  power  of  the  devil,  and 
exposed  to  eternal  condemnation.'* 

"Accepting  as  a  fundamental  doctrine,  the  all-sufficiency 
of  the  Scriptures,  in  matters  of  faith  and  practice ;  requiring 
a  regenerated  church-membership,  and  the  immersion  of  the 
believer ;  we  can  readily  trace  our  path  through  all  history, 
back  to  the  apostolic  age.  Dr.  Hodge  in  his  Theology,  says, 
'  As  Paul  argued  from  the  faith  of  the  church,  we  cannot  err 
in  following  his  example.  '  If  this  is  true,  then  we  cannot 
err  in  rejecting  infant  baptism,  sprinkling,  the  union  of 
church  and  state,  and  other  Popish  errors,  and  be  safe  in 
adhering  to  time-honored  Baptist  principle  and  practice. 
But  is  it  a  true  principle  laid  down  by  Dr.  Hodge  ?  Not  if  it 
stands  alone.  Error,  according  to  God's  word,  should  never 
stand,  simply  because  it  has  been  the  belief  of  the  church  in 
all  ages.  The  Baptists  have  both  ancient  practice  and 
God's  word  on  their  side.  We  do  not  base  our  claim  on 
ancient  practice  alone,  for,  as  Geo.  W.  Anderson,  D.  D., 
forcibly  says :  '  The  Baptists  cannot,  of  course,  seek  for  any 

*Dr.  R.  Fuller  on  Baptism,  p.  148.     Charleston,  S.  C.    Edn. 


An  Introduction  to  the  Baptists,  15 

decisive  arguments  from  ancient  practice.  It  matters  not 
how  far  back  a  practice  may  be  traced,  nor  how  widely  it 
spreads ;  it  must  be  rejected  if  it  be  opposed  to  the  teach- 
ings of  the  sacred  Scriptures.  Our  great  decisive  argument 
is  that  which  is  drawn  directly  from  the  New  Testament;' 

Here  ended  the  conversation  between  Mr.  and  Mrs. 
Bristow.  Her  suggestion,  however,  was  fruitful,  and  resulted 
in  a  course  of  lectures  given  to  this  Baptist  circle,  in  which 
was  told  THE  STORY  OF  THE  BAPTISTS,  and  which  is  here 
offered  to  Baptist  families  everywhere,  believing  that,  as  a 
Hand -Book,  it  will  meet  a  long-felt  want  in  our  denomina- 
tion. 


FIRST  BAPTIST  CHURCH,  PHILADELPHIA.      See  page  255. 


CHAPTER  II. 
THE  BIBLE  AND  BAPTISM. 

'HE  Bible  is  God's  book.  It  contains  his  revealed 
will  to  man.  Prophets  and  apostles  wrote  under 
the  guidance  of  the  Holy  Spirit.  Jesus  is  the  son 
of  God, ' '  Hear  ye  him. ' '  Christ  is  the  head  over  the 
church  and  its  Law-giver,  and  the  New  Testament 
contains  his  law,  which  is  our  only  infallible  guide,  and 
the  supreme  standard  by  which  all  churches  and  doctrines 
and  rites  are  to  be  tried.  Those  are  Christian  churches, 
strictly  speaking,  that  correspond  with  the  New  Testament 
pattern,  and  the  Baptists  have  ever  appealed  to  the  New  Testa- 
ment, as  furnishing  the  only  true  authority  for  the  faith  and 
practices  of  the  churches. 

There  are  some  who  regard  the  church  of  the  first  three 
centuries  succeeding  the  apostolic  age,  as  being  the  model  of 
what  the  Christian  church  ought  to  be.  But  they  have  not 
the  slightest  authority.  The  doctrines  and  practices  of  those 
times  are  not  to  be  accepted,  unless  they  can  be  verified  by 
the  word  of  God.  The  great  Erasmus  says ; — "  It  is  not 
from  human  reservoirs,  fetid  with  stagnant  waters,  that  we 
should  draw  the  doctrine  of  salvation,  but  from  the  pure  and 


The  Bible  and  Baptism.  17 

abundant  streams  that  flow  from  the  heart  of  God."  So  we 
say  it  is  not  from  the  corrupt  pools  of  early  tradition  that  we 
receive  the  doctrines  and  ordinances  of  the  church,  but  from 
the  pure  fountain  of  God's  word. 

It  is  their  adherence  to  the  Bible  alane  that  distinguishes 
the  Baptists  from  the  Roman  Catholics,  and  in  a  less  degree 
from  Protestants.  The  Papal  Church  claims  the  right  to 
change  the  ordinances,  and  though  this  right  is  questioned  by 
Protestants, generally,  yet,  practically,  they  endorse  it.  Hear 
Dean  Stanley  : — "  For  the  first  thirteen  centuries  the  almost 
universal  practice  of  Baptism  was  that  of  which  we  read  in 
the  New  Testement,  and  which  is  the  very  meaning  of  the 
word  '  baptize ' — that  those  who  were  baptized  were  plunged, 
submerged,  immersed  into  the  water.  *  *  With  few  exceptions 
just  mentioned,  the  whole  of  the  Western  Churches  have  now 
substituted  for  the  ancient  bath,  the  ceremony  of  sprinkling  a 
few  drops  of  water  in  theface"*^  Which  is  supreme,  Christ  or 
the  churches  ?  Where  did  the  churches  get  the  right  to  sub- 
stitute something  else,  in  place  of  that  which  Christ  ordained? 

In  the  New  Testament,  we  have  all  there  is  upon  the 
subject  of  baptism.  From  Christ,  then, we  are  tolearn  ourduty, 
respecting  the  ordinances.  WhaN  he  teaches  is  all-sufficient 
for  all  time  and  all  places.  What  he  commands  we  are  to  do. 
From  his  decision  there  is  no  appeal.  Apostles,  ministers,  and 
churches  are  not  to  rule,  to  alter  or  amend,  but  1o  submit. 
Since  we  have  the  Law-giver  and  the  law,  let  us  ascertain 
what  that  law  of  Christ  is.  It  is  found  in  Matthew  28  :  19, 
20 : — "  Go  ye, therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost ;  teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you  ;  and,  lo,  I  am  with  you  alway,  even  unto 
the  end  of  the  world  :  Amen."  Also,  Mark  16  :  15,16.  We 

*  Article  on  Baptism,  Nineteenth  Century,  1879,  P*  39-      '  Italicized  by  the  author. 


The  Bible  and  Baptism.  19 

will  not  discuss  the  meaning  of  the  text  or  of  the  word — bap- 
tize ;  suffice  it  to  say,  that  the  consensus  of  Christain  scholar- 
ship as  to  what  Christ's  command  means,  may  be  condensed 
in  the  concession  made  by  a  most  distinguished  Pedobaptist, 
— one  of  the  greatest  living  textual  scholars  and  historians — 
Dr.  Schaff,  who  says  ;  "  There  can  be  no  doubt  that  immer- 
sion, and  not  sprinkling,  was  the  original  normal  form;"*  also, 
"  Baptism  *  *  is  *  *  the  sacramental  sign  and  seal  of 
regeneration. "f 

Dr.  Schaff  thus  places  conversion  before  baptism,  *.  e.  im- 
mersion, and  confirms  Baxter,  who  says  ;  "This  *  *  is  the  com- 
mission of  Christ  to  his  apostles  for  preaching  and  baptizing. 
*  *  My  conscience  is  fully  satisfied  from  this  text  that  it  is  one 
sort  of  faith,  even  saving,  that  must  go  before  baptism."J 
Neander,  a  converted  Jew  and  a  Lutheran,  who  stands  in  the 
front  rank  as  a  biblical  scholar  and  church  historian,  and  who 
is  regarded  as  a  standard  authority  in  all  matters  pertaining 
to  the  early  church,  says;  "It  is  certain,  that  Christ  did  not 
ordain  infant  baptism. "§  Christ  then  commands  as  baptism, 
according  to  these  eminent  Pedobaptists,  the  immersion  of  be- 
lievers only. 

Christ  enforces  his  command  by  his  own  illustrative 
obedience.  If  John's  baptism  was  immersion  then  was  Jesus 
immersed.  Dean  Stanley  says ;  "It  is  quite  correct  to  trans- 
late John  the  Baptist  by  John  the  Immerser."||  Christ  gave 
both  the  command  and  the  example  to  his  disciples.  How 
did  they  understand  him?  What  did  they  do  and  teach? 
Let  Pedobaptist  scholars  testify,  as  before,  as  to  apostolic 
preaching  and  practice,  in  regard  to  baptism. 

*  Church  Hist.  p.  488.    t  Dr.  P.  Schaff  on  Matt.  28  :  19,  in  Lange. 

J  Quoted  from  Dr.  Fuller  on  Baptism,  p.  116 

§  Christian  Religion,   p.  360 

||  Nineteenth  Century,     Article  Baptism,  p.  39,  Oct.  1879. 


20  The  Story  of  the  Baptists. 

FIRST: — BELIEVERS'  BAPTISM. — It  is  a  fundamental  belief 
of  Baptists  that  none  but  regenerate  persons  should  be 
received  into  the  fellowship  of  the  churches.  Hence 
they  administer  baptism  only  to  those  who  profess  faith 
in  Christ.  This  principal  implies  the  denial  of  infant 
baptism.  The  two  stand  in  direct  antagonism.  They 
cannot  both  be  right.  Which  is  scriptural?  The  baptism  of 
believers,  both  men  and  women  is  spoken  of  frequently  in 
the  New  Testament,  but  the  baptism  of  infants,  never.  The 
disciples  of  the  apostolic  age  did  not  misunderstand  or  dis- 
obey the  teaching  and  example  of  Christ  To  this  we  have 
more  testimony  than  we  have  time  to  present. 

Neander  says; — "Baptism  was  administered,  at  first, 
only  to  adults,  as  men  were  accustomed  to  conceive  of  bap- 
tism and  faith  as  strictly  connected.  We  have  all  reason  for 
not  deriving  infant  baptism  from  apostolic  institutions."* 
Again : — "As  baptism  was  closely  united  with  a  conscious 
entrance  on  Christian  communion,  faith  and  baptism  were 
always  connected  with  one  another;  and  thus  it  is  in  the 
highest  degree  probable,  that  baptism  was  performed  only  in 
instances  where  both  could  meet  together,  and  that  the  prac- 
tice of  infant  baptism  was  unknown  at  this  period  "f  Lange, 
the  great  German  commentator  says  ; — "  All  attempts  to  make 
out  infant  baptism  from  the  New  Testament,  fail."|  Says 
Stark;  "There  is  not  a  single  example  to  be  found  in  all  the 
New  Testament,  where  infants  were  baptized.  In  house- 
hold baptism  there  was  always  reference  to  the  gospel's  hav- 
ing been  received. "§  Professor  Hahn  says; — "According 
to  its  true  original  design  it  can  be  given  only  to  adults,  who 
are  capable  of  true  knowledge,  repentance  and  faith.  Neither 

*  Church  Hist.  I.  311. 

t  Neander,  Planting  and  Training  of  the  Christian  Church,  Ryland,  p.  101. 

J  Baptism,  p.  lot. 

$  History  of  Baptism,  p.  it. 


The  Bible  and  Baptism.  21 

in  the  Scriptures  nor  during  the  first  hundred  years,  is  a  sure 
example  of  infant  baptism  to  be  found."*  These  witnesses 
prove  beyond  all  dispute  that  infants  were  not  baptized,  but 
that  believers'  baptism  was  that  of  the  apostolic  age. 

In  the  next  place  as  to  the  MODE  OF  BAPTISM.  Pedo- 
baptists  speak  of  the  modes  of  baptism  because  they  adminis- 
ter the  rite  in  different  ways,  as  sprinkling,  pouring,  and 
immersion.  But  the  Baptists  hold  that  there  is  only  one  way 
of  administering  the  ordinance,  and  that  is,  immersion. 

With  Dean  Stanley,  they  believe  ; — That  "the  change 
from  immersion  to  sprinkling  has  set  aside  the  larger  part  of 
apostolic  language  regarding  Baptism,  and  has  altered  the 
very  meaning  of  the  word,"  because  "the  ancient  rite  of  im- 
mersion was  properly  decided  by  the  usage  of  the  whole  an- 
cient church  to  be  essential  to  the  sacrament  of  Baptism,  "f 
Neander  says;  "In  respect  to  the  form  of  baptism,  it  was  in 
conformity  with  the  original  institution  and  the  original  im- 
port of  the  symbol,  performed  by  immersion, "J  Mosheim, 
whose  church  history  is  also  a  standard  authority  says ;  "In 
this  century  (first)  baptism  was  administered  in  convenient 
places  without  the  public  assemblies;  and  by  immersing  the 
candidate,  wholly  in  water. "§ 

Bingham — one  of  the  best  of  authorities,  in  his  immor- 
tal "Antiquities  of  the  Christian  Church"  says  ;  "As  this  (dip- 
ping) was  the  original  apostolic  practice,  so  it  continued  the 
universal  practice  of  the  church  for  many  ages."||  Conybeare 
and  Howson,  in  "Life  and  Epistles  of  Paul,"  say,  in  Romans 
6:  4;  "This  passage  cannot  be  understood  unless  it  be  borne 
in  mind  that  the  primitive  baptism  was  by  immersion."  Dr. 

*  Theology,  p.  556. 

t  Nineteenth  Century    Oct.  1879.  Baptism . 

J  Church  Hist.   I.  310 

§  Vol.  I.  87 

II  Vol.  II.  Chapter  II 


SPURGEON  IN  HIS    PULPIT, 


See  page  321. 


The  Bible  and  Baptism.  23 

Schaff  says  on  the  same  passage ;  "All  commentators  of  note 
(except  Stuart  and  Hodge)  expressly  admit  or  take  for  granted 
that  in  this  verse  *  *  the  ancient  mode  of  baptism  by  immer- 
sion and  emersion  is  implied,  as  giving  additional  force  to  the 
idea  of  the  going  down  of  the  old,  and  the  rising  up  of  the 
new,  man."*  Professor  Moses  Stuart,  in  speaking  of  the 
Greek  word  from  which  "baptism"  comes,  says;  "Baptize 
means  to  dip,  to  plunge,  to  immerse,  in  any  liquid.  All  lexi- 
cographers and  critics  of  any  note  agree  in  this." 

And  so  it  appears  that  all  church  historians  of  note 
are  agreed  in  saying  that  immersion  and  not  sprinkling  was 
apostolic  baptism. 

This  reference  to  Professor  Stuart  reminds  us  of  the  following 
little  anecdote  that  is  told  of  him.  The  Professor  had  before 
him  a  class,  reading  and  translating  from  the  Greek  Testa- 
ment. When  they  came  to  the  i6th  verse  of  the  i6th  chapter 
of  Mark,  one  of  the  students  translated.  "  He  that  believeth 
and  is  sprinkled  shall  be  saved." 

"  Spiinkled,"  the  Professor  replied,  "is  not  correct." 

"Is  it  not  in  accordance  with  the  practice  of  the 
denomination  ?"  asked  the  student. 

"  That  is  not  the  question,"  replied  the  Professor  ;  "you 
are  now  translating  the  Greek  Testament,  and  the  word 
means,  immerse." 

If  we  now  compare  the  Baptist  churches  with  the 
original  pattern  given  in  the  Scriptures,  we  shall  find  them 
like  the  New  Testament  churches  in  two  important  particulars, 
viz  :  as  to  baptism  of  believers  only,  and  the  administration 
of  the  ordinance  by  immersion.  This  is  important,  because 
it  is  as  Christ  intended  and  ordained  it,  and  the  baptism  of 

*  In  Lange    on  Romans. 


24 


The  Story  of  the  Baptists. 


believers  only,  involves  the  purity  of  the  churches,  and  immer- 
sion, as  Bingham  says;  "represents  the  death,  burial,  and 
resurrection  of  Christ,  as  well  as  our  own  death  to  sin  and  rising 
again  unto  righteousness."  To  change  the  ordinance  either 
in  regard  to  its  form  or  subjects,  must  be  attended,  as  history 
shows,  with  the  most  serious  consequences  to  the  purity  and 
life  of  the  church,  and  renders  the  innovator  liable  to  the 
charge  of  disloyalty  to  Christ  and  contempt  of  his  express 
commands. 


A  KAREN  BAPTIST  PREACHER  AND  HIS  WIFE     £ee  page  367. 


CHAPTER  III. 


THE  FATHERS  AND  THEIR  TIMES. 

HE  last  survivor  of  the  apostles  was  John,  who  wrote 
several  books  of  the  New  Testament,  and  closed  up 
the  volume  of  inspiration  with  that  wonderful  book, 
called  the  Revelation.  He  lived  to  be  a  very  old 
man  and  died  peacefully  at  Ephesus  in  the  year  of 
our  Lord,  100.  Thus  the  apostolic  office  ceased  with  the  close 
of  the  first  century  of  the  Christain  Era.  The  opening  of  the 
second  century  introduces  us  into  a  new  and  distinct  class  of 
writings,  very  different  from  those  of  the  New  Testament. 
They  are  the  productions  of  men  of  learning  and  piety,  and 
from  them  we  learn  what  were  the  doctrines  and  practices  of 
the  churches  in  the  time  immediately  succeeding  the  apos- 
tolic age.  Some  of  these  early  writers  were  the  companions 
and  associates  of  the  apostles,  and,  hence,  are  called  the 
Apostolic  Fathers.  These  were  Barnabas,  Clement  of  Rome, 
Hermas,  Ignatius,  and  Polycarp.  The  rest  of  the  Fathers 
lived  from  A.  D.  116  to  A.  D.  494.  They  were  not 
inspired  men,  and  therefore  their  writings  cannot  be  classed 
with  those  of  the  apostles.  We  must  distinguish  also  be- 
tween their  opinions  and  their  testimony.  As  men  of 
intelligence  and  Christian  character  they  are  credible  witnesses 


26  The  Story  of  the  Baptists. 

to  the  facts  which  make  up  the  history  of  the  church  in  their 
day,  but  their  doctrinal  opinions  can  be  accepted  only  so  far 
as  they  agree  with  the  Scriptures.  They  are  of  no  more  value 
than  the  views  of  men  of  equal  intelligence  and  piety  in  our 
day.  In  this  way  we  accept  Dean  Stanley  the  historian  frm  we 
reject  Dean  Stanley  the  theologian. 

We  have  already  seen  that  the  baptism  of  the  New  Tes- 
tament was  immersion,  and  its  only  subjects,  believers.  The 
writings  of  the  Fathers  must  be  accepted  as  proving  what  the 
ordinances  were  in  their  day.  The  testimony  of  the  Apostolic 
Fathers,  shows  that  baptism  was  administered  as  in  the  New 
Testament  times,  by  immersion,  and  that  it  retained  this  form 
for  a  long  time,  but  it  soon  began  to  undergo  a  change,  in 
reference  to  the  subjects.  At  first  very  young  children  were 
baptized,  and  then  infants  of  a  few  days  received  the 
ordinance  under  the  notion  that  it  would  save  the  soul.  I 
shall  not  call  the  Fathers  themselves  to  the  witness  stand,  but 
shall  examine  learned  Pedobaptists,  who  have  made  the 
writings  of  the  Fathers  their  study,  as  to  the  subjects  and 
mode  of  baptism  in  the  ages  immediately  following  the 
apostles. 

FIRST,  AS  TO  INFANT  BAPTISM.  Neander  says: — 
"It  cannot  possibly  be  proved  that  infant  baptism  was 
practiced  in  the  apostolic  age.  Its  late  introduction,  the 
opposition  it  met  with  still,  in  the  second  century,  rather 
speak  against  an  apostolic  origin."*  Towards  the  close  of 
the  second  century,  says  the  same  author,  Tertullian  ap- 
peared as  a  zealous  opposer  of  infant  baptism;  a  proof  that  it  was 
not  then  customary  to  regard  this  as  an  apostolic  institution  ; 
for  had  it  been  so  he  would  hardly  have  ventured  to  oppose  it 
so  warmly.f 

*    Apostolic  Age,  I.  140. 

t    Church  History,  I.  part  2,  p.  364. 


The  Fathers,  and  their  Times.  27 

Curcellaeus  says ; — "Pedobaptism  was  not  known  in  the 
world  the  two  first  ages  after  Christ.  In  the  third  and 
fourth,  it  was  approved  of  by  a  few.  At  length  in  the  fifth 
and  following  ages  it  began  to  obtain  in  divers  places.  *  *  * 
The  custom  of  baptizing  infants  did  not  begin  before  the 
third  age  after  Christ,  there  appears  not  to  be  the  least  foot- 
steps of  it  in  the  first  two  centuries."*  The  most  important 
recent  testimony  upon  this  point  is  that  of  Dean  Stanley,  one 
of  the  very  best  of  English  authorities.  He  says ;  "In  the 
Apostolic  age,  and  in  the  three  centuries  which  followed,  it  is 
evident  that,  as  a  general  rule,  those  who  came  to  baptism, 
came  in  full  age,  of  their  own  deliberate  choice.  We  find  a 
few  cases  of  the  baptism  of  children ;  in  the  third  century, 
we  find  one  case  of  the  baptism  of  infants.  Even  among 
Christian  households  the  instances  of  Chrysostom,  Gregory, 
Nazianzen,  Basil,  Ephrem  of  Edessa,  Augustine,  Ambrose,  are 
decisive  proofs  that  it  was  not  only  not  obligatory,  but  not 
usual.  They  had  Christian  parents  and  yet  they  were  not 
baptized  till  they  reached  maturity,  "f 

This  is  strong  testimony  against  infant  baptism  in  the 
age  of  the  Fathers.  For  a  long  time,  allowed  occasionally, 
it  was  first  sanctioned  by  ecclesiastical  law,  at  the  Council  of 
Mileri,  A.  D.  416,  and  finally  forced  by  civil  law  upon  the 
people,  when  Justinian,  A.  D.  550,  compelled  his  subjects  to 
renounce  Paganism  and  embrace  Christianity.  The  people 
were  forced  then  to  have  their  children  baptized. 

As  we  have  seen  that  how,  in  the  days  of  the  Fathers, 
infant  baptism  was  in  part  substituted  for  believers'  baptism, 
so  I  shall  now  show,  upon  Pedobaptist  authority,  as  before, 
that  IMMERSION  was  THE  ONLY  BAPTISM  recognized  as  apostolic 
by  the  church  during  this  period  and  for  a  long  time  after- 


0  & 

*    Crosby's  History  Baptists,  p.  n. 

t    In  Ntnetetntk  Century,  October,  1879,  p.  39. 


28  The  Story  of  the  Baptists. 

wards.  Even  after  the  baptism  of  infants  had,  by  human 
authority,  been  introduced  into  the  church,  immersion 
prevailed.  And  even  to  this  day,  the  Greek  Church  adheres 
strictly  to  immersion  They  have  changed  the  subjects,  but 
not  the  form  of  baptism.  The  Papal  Church,  and  the  Pro- 
testant churches  which  sprang  from  it,  have  changed  both 
the  subjects  and  the  form.  The  late  Bishop  B.  B.  Smith  of 
Kentucky,  in  a  letter  to  J.  L  Burrows,  D.  D .,  says :  "  I  do 
fully  and  unhesitatingly  believe  that  no  instance,  either  of 
adult  or  infant  baptism,  occurred  during  the  first  centuries, 
except  by  immersion,  save  only  in  the  few  cases  of  clinic 
baptism." 

In  the  early  ages,  sick  persons  who  were  unable  to 
receive  the  regular  baptism,  which  was  by  immersion,  had 
water  poured  over  them  as  a  substitute.  This  ceremony 
received  the  name  of  clinic  baptism.  The  custom,  no 
doubt,  originated,  like  infant  baptism,  in  the  erroneous  view, 
of  the  saving  efficacy  of  the  ordinance.  Men  who  believe 
that  baptism  has  a  saving  effect  would  naturally  desire  to 
administer  it  to  infants,  and  to  sick  persons  who  are  thought 
likely  to  die.  At  first  there  were  many  who  considered  it 
unlawful,  and  they  opposed  the  practice.  The  clinics  were 
regarded  as  an  exceptional  class  of  Christians  and  their  right 
to  the  privileges  of  the  church  was  often  disputed.  A  notable 
instance  is  found  in  the  case  of  Novatian  at  Rome,  in  the 
early  part  of  the  third  century.  He  was  elected  to  the 
office  of  bishop,  but  his  ordination  was  opposed  on  the  ground 
that  he  had  received  only  clinic  baptism,  yet  owing  to  his 
splendid  endowments,  this  objection  was  overruled,  and  he 
was  set  apart  to  the  ministry.  Knapp  says  of  this  period  ; 

"  Immersion  is  peculiarly  agreeable  to  the  institution  of 
Christ,  and   to  the  practice  of  the  apostolic  church,  and  so 


JUDSON  WITH  THE  LAST  LEAF  OF  THE  BURMAN  BIBLE  TRANSLATED  BY  HIM 
p  39  See  page  333. 


30  The  Story  of  the  Baptists. 

even  John  baptized,  and  immersion  remained  common  for  a 
long  time  after ;  except  in  the  third  century,  or  perhaps  earlier, 
the  baptism  of  the  sick  was  performed  by  sprinkling  or  affu- 
sion. Still  some  would  not  acknowledge  this  to  be  true  baptism, 
and  controversy  arose  concerning  it,  so  unheard  of  was  it  at 
that  time  to  baptize  by  simple  affusion.  Cyprian  first  defended 
baptism  by  sprinkling  when  necessity  called  for  it,  but 
cautiously  and  with  much  limitation.  By  degrees,  however, 
this  mode  of  baptism  became  more  customary,  probably 
because  it  was  found  more  convenient;  especially  was  this 
the  case  after  the  seventh  century  and  in  the  Western  church, 
but  it  did  not  become  universal  until  after  the  commencement 
of  the  fourteenth  century."*  This  testimony  of  one  among 
the  many  German  scholars,  is  strengthened  by  the  words  of 
the  distinguished  Dean  Stanley,  of  England,  than  whom 
there  is  no  better  authority  upon  the  subject. 

"For  the  first  thirteen  centuries,  the  almost  universal 
practice  of  Baptism  was  that  of  which  we  read  in  the  New 
Testament,  and  which  is  the  very  meaning  of  the  word — 
'baptize* — those  who  were  baptized  were  plunged,  submerged, 
immersed  into  the  water.  That  practice  is  still,  as  we  have 
seen,  continued  in  Eastern  Churches.  In  the  Western  Church 
it  still  lingers  amongst  Roman  Catholics,  in  the  solitary 
instance  of  the  Cathedral  of  Milan  ;  amongst  Protestants,  in 
the  austere  sect  of  the  Baptists.  It  lasted  long  into  the 
Middle  Ages.  Even  the  Icelanders,  who  at  first  shrank  from 
the  water  of  their  freezing  lakes,  were  reconciled  when  they 
found  that  they  could  use  the  warm  water  of  the  Geysers. 
And  the  cold  climate  of  Russia  has  not  been  found  an 
obstacle  to  its  continuance  throughout  the  vast  empire. 
Even  in  the  Church  of  England  it  is  still  observed  in  theory. 
Elizabeth  and  Edward  the  Sixth  were  both  immersed.  The 

*  Theology,  p.  486,  Phila.  1854. 


The  Fathers,  and  their  Times.  31 

• 

rubric  in  the  Public  Baptism  for  Infants,  enjoins  that,  unless 
for  special  cases,  they  are  to  be  dipped,  not  sprinkled.  But  in 
practice  it  gave  way  since  the  beginning  of  the  F«venteenth 
century.  With  the  few  exceptions  just  mentioned,  the  whole 
of  the  Western  Churches  have  now  substituted  for  the  ancient 
bath,  the  ceremony  of  sprinkling  a  few  drops  of  water  on  the 
face."*  The  statement  made  by  Archbishop  Whateley,  is 
a  very  clear  and  candid  testimony.  He  says;  "  Except  upon 
extraordinary  occasions,  baptism  was  seldom,  or,  perhaps, 
never,  administered  for  the  first  four  centuries,  but  by 
immersion  or  dipping.  Nor  is  aspersion  or  sprinkling  ordinarily 
used  to  this  day,  in  any  country  that  was  never  subject  to  the 
Pope ;  and  among  those  that  submitted  to  his  authority, 
England  was  the  last  place  where  it  was  received,  though  it 
has  never  obtained  so  far  as  to  be  enjoined ;  dipping  having 
been  always  prescribed  by  the  rubric.  The  Salisbury  Missal, 
printed  in  1530,  expressly  requires  and  orders  dipping.  And 
in  the  first  Common  Prayer  Book  of  King  Edward  VI.,  tke 
priest's  general  order  is  to  dip  it  in  water.  #  *  *  * 
Many  fond  ladies  at  first,  and  then  by  degrees  the  common 
people,  would  persuade  the  minister  that  their  children  were 
too  tender  for  dipping."^  The  same  author  shows  how  sprink- 
ling was  introduced  into  England  from  the  Continent,  and 
specially  through  the  influence  of  Calvin,  "so  that  in  the 
times  of  Queen  Elizabeth,  and  during  the  reigns  of  King 
James  and  King  Charles  I.,  there  were  but  very  few  children 
dipped  in  the  font.  But  our  divines  at  the  Restoration 
understanding  a  little  better  the  sense  of  Scripture  and  Antiq- 
uity, again  restored  the  order  for  immersion.  "f;f;  We  might 
bring  forward  many  other  witnesses  who  would  testify  to  the 
same  effect,  but  these  are  quite  sufficient  to  prove,  beyond  a 

*  Nineteenth  Centuty,  October,  1879. 

t  Dr.  Samson  in  Appendix  to  Dagg's  Theo.        i  Italicized  by  the  author. 


32 


The  Story  of  the  Baptists. 


reasonable  doubt,  that  during  the  age  of  the  Fathers,  immer- 
sion was  practiced  as  (he  only  scriptural  form  of  baptism, 
while  the  baptism  of  infants  was  unknown  in  the  Christian 
church  on  the  Continent,  until  about  the  middle  of  the  third 
century,  and  in  England  lor  1500  years  after  Christianity  was 
introduced  there. 


BURMAN  MISSIONARY  PREMISES  AT  BASSE1N. 

See  page  367 


CHAPTER  IV. 
THE  EARLY  CHRISTIAN  SECTS. 

N  the  next  place  consider  the  various  bodies  of  Chris- 
tians who  arose  between  the  age  of  the  apostles  and 
that  of  the  Reformation.  Many  of  them,  who,  during 
those  times,  were  stamped  as  heretics,  were  noble  re- 
formers who  sought  to  resist  the  progress  of  apostasy 
and  tried  to  bring  the  church  back  to  the  simplicity  and 
purity  of  the  Scriptures,  or  failing  in  this  they  separated  from 
that  church  which  had  finally  become  hopelessly  corrupt, 
and  established  churches  of  their  own,  after  the  gospel  pat- 
tern. These  Christian  people  furnished  the  material  for  the 
rack,  the  dungeon,  and  the  stake,  during  those  dark  days  in 
which  the  apostate  church  took  up  the  bloody  sword  of 
persecution,  which  had  been  wrenched  from  the  cruel  hand 
of  Paganism.  Some  of  these  early  sects  held  the  divine 
truths  which  now  characterize  us  as  Baptists.  They  were 
not  free  from  error.  Some  of  them  had' their  features  greatly 
marred,  but  yet,  in  many  respects,  they  bear  a  striking 
resemblance  to  the  Baptists  of  our  day. 

They  exalted  the  Scriptures  above  tradition  and  church 
authority ;  held  to  the  doctrine  that  the  church  should  be 
composed  only  of  regenerate  persons;  believed  that  Christ 
is  the  only  Head  of  the  church  ;  baptized  believers  only  ;  re: 


34  The  Story  of  the  Baptists. 

jected  infant  baptism;  considered  immersion  as  the  baptism 
of  the  New  Testament;  and  denounced  the  union  of  church 
and  state. 

Immersion  was  not  the  distinguishing  principle  of  the 
true  churches  of  those  early  times,  for  all  the  early 
churches  practiced  immersion  ;  nor  is  it  the  most  important 
doctrine  of  the  Baptists  of  the  present  day.  None  of  the 
early  sects  are  to  be  claimed  as  Baptists,  except  those  who 
held  baptism  as  an  ordinance  binding  on  all  believers  and  re- 
fusing it  to  all  others. 

The  first  of  these  early  Christian  sects,  of  which  we  have 
any  distinct  account,  is  the  Montanists  *  They  arose  about 
the  year  150  A.  D.,  in  Phrygia,  and  continued  for  five  cen- 
turies. They  were  numerous  in  different  parts  of  Asia,  Africa, 
and  Europe.  They  looked  upon  themselves,  alone,  as  the 
genuine  Christians  f 

According  to  Neander,  Tertullian  is  called  "the  Mon- 
tanist,"  and  is  said  to  have  belonged  to  that  sect.  He  is  de- 
scribed not  only  as  a  zealous  opponent  of  infant  baptism,  but 
as  one  who  could  not  imagine  any  effi  cacy  of  baptism  without 
the  conscious  participation  of  the  person  baptized  and  his  own 
individual  faith. 

The  Novatians  next  invite  our  attention.  They  derived 
their  origin  as  well  as  their  name  from  Novatian  of  Rome, 
who  lived  about  the  middle  of  the  third  century,  A.  D.  250, 
He  was  a  man  of  superior  talents,  of  great  excellence  of 
character,  and  became  a  bold  reformer.  He  was  called  the 
first  Anti-pope,  and  the  author  of  Puritanism,  yet  we 
know  that  Tertullian  had  quitted  the  church  nearly  fifty  years 

*  Mosheim,  1.  p.  233. 

t  Neander,  Rose  Trans,  pp.  330—335. 


BUNYAN  SELLING  LACES. 


See  page  168. 


36  The  Story  of  the  Baptists. 

before,  for  the  same  reason.*  He  and  his  friends  set  them- 
selves to  work  to  reform  the  abuses  of  the  church,  but  finding 
their  efforts  unsuccessful,  they  separated  themselves  and  organ- 
ized a  new  party.  They  grew  rapidly  in  numbers  and  strength, 
and  Novatian  churches  were  formed  all  over  the  Roman  Em- 
pire. They  were  the  Puritans  of  their  day,  because  they  con 
tended  for  a  pure  church  ;  that  is,  a  church  composed  only  of 
converted  persons.  Neander  says  that  they  regarded  "purity 
and  holiness  as  the  essential  marks  of  a  true  church  :"f  And 
Mosheim  ; — "They  consider  the  Christian  Church  as  a  society 
where  virtue  and  innocence  reigned  universally."  They 
flourished  for  about  300  years,  and  then,  probably,  became  ab- 
sorbed into  other  sects  holding  the  same  principles,  but 
bearing  different  names. 

The  Donatists  and  Novatians  very  nearly  resembled  each 
other  in  doctrine  and  discipline,  and  indeed  were  charged  by 
Crispin,  a  French  historian,  with  holding,  in  common,  the 
following  things:  — 

First. — For  purity  of  church  members,  by  asserting  that 
no  one  ought  to  be  admitted  into  the  church  but  such  as  arc, 
visibly,  true  believers  and  true  saints. 

Secondly. — For  purity  of  church  discipline. 

Thirdly. — For  the  independency  of  each  church  ;     and, 

Fourthly. — They  baptized,  again,  those  whose  first  bap- 
tism they  had  reason  to  doubt. 

They  were,  consequently,  termed  rebaptizers  and  Anabap- 
tists I 

The  Donatists  arose  about  fifty  years  later  than  the 
Novatians,  and  continued  for  many  centuries  until  absorbed 

*  Robinson  quoted  by  Benedict  in  Baptist  Hist  p.  5. 
t  Neander,  Rose  Trans,  p.  147 
J  Jones'  Church  Hist,  pp.  225,  926 


The  Early  Christian  Sects.  37 

into  other  churches,  and  lost  under  other  names.  They 
multiplied  rapidly  in  Africa,  in  the  northern  part  of  which,  at 
that  time,  there  were  civilized  nations;  and  nearly  equaled 
in  number  the  so-called  Catholic  Church.  Orchard  describes 
them  as  correct  in  morals,  simple  in  spiritual  worship, 
scriptural  in  faith  and  practice.*  They  were  professed  Ana- 
baptists. Some  of  them  were  distinguished  for  great  learning 
and  talents.  One  of  their  peculiar  principles  was  the 
separation  of  church  and  state.  When  they  were  called 
upon  to  unite  with  the  Catholic  Church,  and  to  submit  the 
difference  between  them  and  their  opponents,  to  the  Roman 
emperor,  they  asked,  "  What  has  the  emperor  to  do  with 
the  church?"  "  What  have  we  Christians  to  do  with  kings, 
or  what  have  bishops  to  do  at  courts  ?" 

At  times  they  were  greatly  reduced  by  fierce  and  bloody 
persecutions,  waged  against  them  by  Mitre  and  Crown.  A 
law  was  enacted  that  the  person  rebaptizing,  and  the  person 
rebaptized,  should  be  punished  with  death,  in  consequence 
of  which,  hundreds  of  bishops,  and  thousands  of  inferior 
clergy,  were  deprived  of  churches,  while  rights  of  citizenship 
and  the  exercise  of  religious  worship  were  taken  from  them.f 
Benedict  truthfully  says ;  "  For  a  thousand  years  after  the 
rise  of  the  Donatists,  we  find  them  spread  along  in  all  parts 
of  Europe,  under  different  names,  but  recognized  by  friends 
and  foes,  as  substantially  the  same  people,  and  in  the  middle 
of  the  seventeenth  century,  Fuller,  the  English  ecclesiastical 
historian,  says  of  the  English  Baptists,  that  they  were 
Donatists,  new  dipped." 

Before  the  Donatist  name  disappears  from  the  page  of 
history,  another  large  and  important  sect  makes  its  appear- 
ance, called  the  Paulicians,  probably  because  they  gave  such 

*  Orchard's  Foreign  Baptists,  pp.  82,  95. 
t  Gibbons'  Rome,  Chapter  23. 


38  The  Story  of  the  Baptists. 

prominence  to  the  writings  of  Paul.  About  the  year  653, 
Constantine,  a  young  man  living  in  an  obscure  town  in 
Armenia,  received  from  a  traveling  stranger,  returning  from 
captivity  in  Syria,  whom  he  had  entertained  as  a  guest,  the 
gift  of  two  manuscripts,  which  were  the  four  Gospels,  and 
the  Epistles  of  Paul.  This  rare  and  costly  treasure,  was 
highly  prized  by  Constantine,  who  studied  it  with  great 
diligence,  especially  the  letters  of  Paul.  Being  a  man 
of  talent,  he  taught  others  the  truths  which  he  drew  from  this 
pure  fountain,  and  gathered  a  church  founded  on  New 
Testament  principles.  But  at  length  he  was  arrested  by  an 
officer  of  the  Greek  emperor,  Simon  by  name,  and  'the 
members  of  his  church  were  offered  pardon  on  condition 
that  they  would  stone  their  pastor  to  death.  They  stood  by 
silent; — silent  with  horror  at  the  thought  of  such  an  act,  when 
an  apostate  among  them,  called  Justus,  like  another  Judas, 
became  the  bloody-handed  executioner  of  his  spiritual  friend 
and  guide.  But  the  seed  had  been  sown  broad-cast,  and 
Paulician  churches  became  very  numerous,  and  existed  for  a 
long  time,  notwithstanding  the  efforts  made  to  exterminate 
them. 

One  of  the  most  distinguished  Paulicians  was  Sergius,  a 
young  man  of  intelligence  and  education,  but  without  religion, 
until  met  by  a  Paulician  woman,  in  810,  who  recommended 
to  him  the  reading  of  Paul's  writings.  He,  with  others, 
deemed  the  reading  of  the  Holy  Scriptures  not  lawful  for  a 
layman,  but  only  for  the  priests.  Being  convinced  by  her 
that  he  was  mistaken,  he  applied  himself  to  the  reading,  was 
converted  and  spent  thirty-four  years  in  preaching  the  gospel. 
He  traveled  all  over  Western  Asia,  calling  upon  the  people  to 
abandon  a  corrupt  church  and  turn  to  the  spiritual  worship 
of  God.  Multitudes  were  converted,  and  to  stop  the  spread 
of  God's  work,  the  severest  measures  were  used.  In  the 


The  Early  Christian  Sects.  39 

reign  of  Theodore,  over  one  hundred  thousand  were  put  to 
death.  Nevertheless,  untiring  in  their  zeal,  they  penetrated 
into  the  very  heart  of  Europe  with  the  word. 

Of  these  Christian  seels  and  the  causes  of  their  trials, 
Dr.  W.  R.  Williams  writes;  " They  insisted  on  the  power  of 
the  Spirit,  as  the  Great  Conservator  and  Guardian  of  the  life 
of  the  Christian  church.  Now,  far  back  in  the  days  of 
Montanism,  this  was  offensive  to  the  Christian  churches, 
who  became,  under  power  and  wealth  and  fashion,  secularized 
and  corrupted.  The  Compte  de  Champagny  *  *  has  said 
of  the  Montanists,  that  it  was  hard  to  find  doctrinal  error  in 
their  views.  *  *  *  Out  of  Montanism  came  Tertullian, 
early  protesting  against  the  precipitating  of  Infant  Baptism. 
So  the  Donatists  made  in  after  times,  alike  testimony  against 
worldliness.  Bishop  Latimer,  himself  in  later  years  a  martyr, 
speaking  of  some  Anabaptist  martyrs  from  Holland,  who 
went  to  the  stake  in  England  with  heroic  cheer  and  joy,  was 
struck  with  a  parallel  of  which  he  does  not  seem  to  have 
discovered  all  the  force ;  and  makes  the  remark,  that  these 
glad  sufferers  at  the  stake  were  like  those  old  heretics,  the 
Donatists  of  early  ages.  The  Paulicians,  a  later  body,  were 
eminent,  especially  for  their  love  of  Paul's  Epistles.  For 
centuries,  defamed  and  pursued,  they  held  their  course,  testi- 
fying and  witnessing.  Hase,  the  modern  church  historian, 
himself  a  rationalist,  speaks  of  them  as  continuing  under 
various  names  down  quite  near  to  our  age  *  *  *  in 
Bulgaria."* 

*  Lectures  on  Baptist  History,  p.  tag. 


CHAPTER  V. 

THE  WALDENSES  AND  THEIR  CONTEMPORARIES. 

E  have  considered,  some  of  the  early  Christian 
sects  who  held  Baptist  principles,  and  refused  to 
acknowledge  the  authority  of  the  Papal  Church. 
We  continue  the  subject.  The  early  history  of  the 
Waldenses  is  very  obscure,  but  it  seems  to  point 
to  the  earliest  antiquity  as  the  date  of  their  origin.  It  is 
probable  that  the  Waldensian  churches  maintained  an 
unbroken  line  of  succession,  apart  from  the  papacy,  from 
the  days  of  the  apostles. 

Some  have  ascribed  their  origin  to  Peter  Waldo  ;  but 
their  existence  has  been  traced  back  many  centuries  beyond 
the  time  when  he  lived.  He  belonged  to  the  sect  whose 
history  we  are  considering,  so  a  brief  notice  of  his  character 
and  work  will  not  be  out  of  place.  Peter  Waldo  was 
a  wealthy  merchant  of  Lyons,  in  France.  By  the  careful 
study  of  the  New  Testament,  he  became  convinced  that  the 
system  of  religion  taught  and  exemplified  in  the  Papal  Church 
was  totally  different  from  that  which  was  inculcated  by 
Christ  and  his  apostles.  Moved  with  the  true  missionary 
spirit, — an  intense  desire  to  make  known  the  truths  of  the 
gospel,  that  souls  might  be  saved,  he  gave  up  his  business, 
distributed  his  goods  to  the  poor,  and  devoted  himself  to 
3 


42  The  Story  of  the  Baptists. 

the  work  of  making  known  the  way  of  salvation.  This  was 
in  1170.  He  made  great  efforts  to  have  the  Scriptures  trans- 
lated and  circulated  among  the  people.  His  followers  became 
very  numerous,  and  were  called  "  the  Poor  Men  of  Lyons," 
because  they  renounced  the  wealth  and  vanities  of  the  world, 
and  led  a  life  of  poverty  and  humility.  Even  their  enemies 
concede  that  they  were  good  people,  of  honest  and  upright 
lives;  and  yet  they  suffered  cruel  persecutions.  Peter  Waldo, 
himself,  along  with  many  of  his  followers,  was  compelled  to 
escape  for  his  life,  and  fled  to  Bohemia  where  he  ended  his 
days. 

From  the  statements  of  their  persecutors,  we  learn  that 
the  Waldenses  flourished  five  hundred  years  before  the  time 
of  Peter  Waldo.  They  themselves  claimed  that  their  doc- 
trines and  discipline  had  been  preserved  in  all  their  purity, 
from  the  days  of  the  primitive  martyrs.  Under  different 
names  they  existed  in  the  earliest  ages  apart  from  the  estab- 
lished Greek  and  Latin  churches.  They  were  the  most 
celebrated  body  of  dissenters  who  protested  against  papal 
corruption  during  the  Middle  Ages.  Their  churches  were 
found  widely  dispersed  through  the  countries  of  Spain, 
France,  Germany,  Italy,  and  especially  amongst  the  valleys 
of  Piedmont.  An  eminent  writer  says  that  "  it  is  an  error 
to  suppose,  that  when  Christianity  was  taken  into  alliance 
with  the  State,  by  the  emperor  Constantine,  in  the  beginning 
of  the  fourth  century,  all  the  orthodox  churches  were  so 
ignorant  of  the  genius  of  the  Christian  religion  as  to  consent 
to  the  corruption  of  a  worldly  establishment."  As  we  have 
already  seen,  there  were  many  who  maintained  the  purity  of 
the  church  from  the  beginning  of  the  great  apostasy. 

In  times  of  persecution  they  sought  refuge  among  the 
mountains,  and  dwelt  in  large  numbers  in  the  valleys  of  the 


The  Waldenses  and  their  Contemporaries.    43 

Alps  and  Pyrenees,  and,  hence,  received  the  name  of 
Waldenses,  or  the  people  of  the  valleys.  This  name  probably 
included  a  number  of  sects  who  held  different  views  and 
practices. 

Almost  the  only  account  of  their  early  history  is  derived 
from  the  statements  of  their  persecutors,  the  papists.  These 
are,  of  course,  only  partial,  but  yet  when  rightly  undersfood 
they  throw  a  great  deal  of  light  on  the  subject.  A  Romain 
Catholic  writer  says,  "  their  heresy  excepted,  they  generally 
live  a  purer  life  than  other  Christians."  Their  enemies 
generally  bear  testimony  to  the  simplicity  and  excellence  of 
their  life,  and  manners.  They  were  particularly  distinguished 
from  the  papists,  by  their  regard  for  the  Bible,  and  their 
disregard  for  the  authority  of  the  Fathers  and  tradition. 
They  translated  the  Scriptures  into  the  language  of  the 
people,  and  were  noted  for  committing  to  memory  large 
portions  of  them.  They  were  specially  familiar  with  the 
New  Testament,  and  taught  its  truths  with  great  earnestness 
and  zeal.  The  early  Waldenses  therefore  held  the  principles 
which  now  distinguish  the  Baptists.  In  later  times,  however, 
they  departed  from  their  primitive  simplicity,  and  about  the 
time  of  the  Reformation  many  of  them  embraced  the 
baptism  of  infants  and  other  errors,  probably  for  the  sake  of 
union  with  the  reformers  and  to  escape  persecution  from  them. 

Reinerius,  a  Roman  Catholic  inquisitor,  who  was  en- 
gaged in  the  persecution  of  the  Waldenses,  says,  that  they 
affirm  these  views  amongst  other  things  : 

"That  is  the  church  of  Christ  which  hears  the  pure 
doctrine  of  Christ,  and  observes  the  ordinances  instituted  by 
him,  in  whatever  place  it  exists."  "  The  sacraments  of  the 
church  are  two, — baptism  and  the  Lord's  Supper."  "  We 
consider  the  sacraments  as  signs  of  holy  things,  or  as  visible 


44  The  Story  of  the  Baptists. 

emblems  of  invisible  blessings.  We  regard  it  as  proper,  and 
even  necessary,  that  believers  use  these  symbols,  when  it  can 
be  done.  Notwithstanding  which  we  maintain  that  believers 
may  be  saved  without  these  signs,  when  they  have  neither 
place  nor  opportunity  of  observing  them."  They  say  that 
a  man  is  then  first  baptized,  when  he  is  received  into  their 
community.  Some  of  them  hold  that  baptism  is  of  no 
advantage  to  infants  because  they  cannot  actually  believe.* 
If  this  testimony  is  to  be  believed,  it  is  clear  enough  that 
the  Waldenses  held  Baptist  principles. 

The  words  of  the  Encyclopedia  referring  to  them  are  : — 
"That  they  understood  and  practiced  immersion  as  baptism,  is 
evident,  but,  whether  they  generally  practiced  infant  baptism 
has  been  long  a  matter  of  dispute.  The  words  of  Reinerius 
seem  to  imply  that  in  his  time,(i  250,)  they  were  of  different 
opinions  on  this  point.  The  modern  Waldenses  in  the  valleys 
of  Piedmont  do  practice  it,  but  they  have  so  changed  in 
many  points  since  their  amalgamation  with  the  Calvinists  of 
the  Reformation,  having  also  received  their  pastors  from  them 
since  1603,  that  nothing  decisive  can  be  hence  inferred.  The 
only  one  of  their  ancient  writings  which  sanctions  it  is 
the  Spiritual  Calendar,  but  this,  if  it  is  genuine,  is  of  doubt- 
ful date.  On  the  contrary,  all  their  other  writings,  from  the 
Noble  Lesson, in  noo,  down  to  their  Confession  of  Faith  in 
1655,  Dr.  Gill  affirms,  to  be  in  favor  of  the  baptism  of  be- 
lievers only.  It  appears  certain  that  the  Cathari.  the 
Paterines,  the  Berengarians,  the  Arnoldists,  the  Petrobrusians, 
and  the  Henricians,z>.  the  earlier  Waldenses,so  far  as  history 
testifies,  vehemently  opposed  infant  baptism.  That  there 
were,  on  the  other  hand,  many  among  them  in  after  years 
who  adopted  the  practice,  is,  in  view  of  all  the  facts,  highly 
probable.  Mr.  Jones, in  the  preface  to  the  fifth  edition  of  his 
History  says  that  the  Waldenses  were  Anti-pedobaptists" 

*Encyclop«edia  of  Religious  Knowledge — Waldenses. 


The  Waldenses  and  their  Contemporaries.    45 

The  Albigenses  were  named  from  the  place  in  France 
where  they  arose.  Benedict  collects  several  authorities  to 
prove  that  they  did  hold  to  believers'  baptism.  His  view  is 
confirmed  by  more  recent  investigation.  It  is  said  that  a 
million  of  the  Albigenses  perished  in  the  fierce  persecution 
waged  upon  them  by  the  Catholic  Church.  Men,  women  and 
children  were  put  to  death,  or  driven  from  their  homes,  and 
of  them  and  of  the  Waldenses,  it  may  be  said  in  the  language 
of  Scripture,  "  they  wandered  about  in  sheepskins  and  goat- 
skins, being  destitute,  afflicted,  tormented,  of  whom  the 
world  was  not  worthy." 

There  were  many  more  renowned  reformers,  who  led  the 
Reformation  in  their  age,  of  whom  it  will  be  profitable  to 
speak. 

Berengarius  was  principal  of  the  cathedral  school  at 
Tours,  and  afterwards  archdeacon  of  Angers.  He  was  highly 
renowned  on  account  of  his  extensive  learning,  great  talents, 
and  the  exemplary  sanctity  of  his  life  and  manners.  His 
view  of  baptism  is  expressed  in  these  words:  "Our  Lord 
Jesus  Christ  requires  of  thee  that  in  the  faith,  that  God  so 
loved  the  world  as  to  give  his  only  begotten  son  as  a  propitia- 
tion for  our  sins,  thou  shouldest  submit  to  outward  baptism, 
to  represent  how  thou  oughtest  to  follow  Christ  in  his  death 
and  in  his  resurrection."*  His  enemies  said,  "He  did  all 
in  his  power  to  overthrow  the  baptism  of  little  children  and 
to  pursuade  adults  to  renounce  their  baptism  in  infancy." 
For  his  teachings  he  was  persecuted,  and  through  fear  of 
death,  compelled  to  recant.  He  died,  A.  D.,  1088.  His  fol- 
lowers were  called  Berengarians,  and  increased  to  a  great 
multitude,  and  spread  all  over  Europe. 

Another  great  preacher  and  reformer  of  the  Middle  Ages 
was  Peter  of  Bruys,  who  arose  in  the  south  of  France  about 

*  Neander's,  Ch.  Hist.  III.  525. 


p.  46  EUTAW  PLACE  BAPTIST  CHURCH,  BALTIMORE,  MD.    See  page  »58. 


The  Waldenses  and  their  Contemporaries.    47 

1 1  io.  He  was  a  priest  of  the  Papal  Church,  but  preached 
the  pure  gospel  with  great  power  and  effect.  ''He  made  the 
laudable  attempt,"  says  Mosheim,  "to  reform  the  abuses  and 
to  remove  the  superstitions  that  disfigured  the  beautiful  sim- 
plicity of  the  gospel.  Multitudes  heard  him  and  followed 
his  teachings."*  Peter  taught  Baptist  doctrines.  His  ful- 
lowers  were  called  Petrobrusians.  The  same  author  also  calls 
his  followers  Anabaptists,  f  Peter  was  burned  to  death  A.  D. 
1130. 

He  was  succeeded  by  Henry  of  Lausanne,  an  Italian  monk 
and  hermit,  who  came  to  France  and  preached  the  gospel  with 
great  eloquence  and  power.  Vast  numbers  flocked  to  hear  him, 
and  embraced  his  views,  Henry  following  in  the  footsteps  of 
his  predecessor,  Peter,  rebaptized  those  who  had  received 
the  rite  without  faith,  and  he  organized  his  followers  into 
churches,  or  societies.  Dr.  Wall  says  of  Peter  of  Bruys  and 
Henry,  that  "  they  were  the  first  Anti-pedobaptist  preachers 
that  ever  set  up  a  church  or  society  of  men,  holding  that 
opinion  against  infant  baptism  and  rebaptizing  such  as  had 
been  baptized  in  infancy."!  They  were  far  from  being  the 
"first."  Henry's  followers  were  called  Henricians.  He  was 
tried  and  condemned,  A.  D.  1148,  and  cast  into  a  dunge'on 
where  he  languished  and  died,  when  and  how,  nobody  knows. 
They  would  have  burned  him  had  not  Sampson,  archbishop 
of  Rheims,  opposed  it,  because  he  did  not  believe  it  right  to 
shed  blood  on  account  of  one's  religious  belief. 

Arnold,  of  Brescia,  was  also  a  noted  reformer.  He  was 
of  Italy,  and  was  condemned  by  the  Pope  in  the  year  1139. 
He  was  first  hanged,  and  then  his  body  was  burned  at 

*   Vol.  I.  p.  302.  Ch.  History, 
t  Vol.  IV.  p.  428.   Ch.  History. 
J  Hist.  Infant  Baptism,  II.  250. 


48 


The  Story  of  the  Baptists. 


Rome,  1155,  and  his  ashes  thrown  into  the  Tiber.*  He  re- 
mained in  the  Catholic  Church  and  there  contended  for  a 
pure  gospel  church.  He  is  said  by  one  authority,  (Otho  of 
Freising,)  to  have  opposed  infant  baptism.  Other  reform- 
ers were  John  de  Wickliffe,  of  whom  we  shall  hear  more  in 
connection  with  the  Baptists  of  England,  John  Huss,  and 
Jerome  of  Prague;  the  latter  two,  Christian  martyrs  of  the 
noblest  type.  In  church  history  we  read  a  great  deal  about 
the  Manichaeans.  They  were  an  early  heretical  sect,  and 
consequently  their  name  was  hurled  at  others  not  heretical 
according  to  the  New  Testament,  although  dissenting  from 
the  church  at  Rome. 

*Gieseler's  Eccl.  Hist.  II.  284— note. 


GERMAN  BAPTIST  PUBLISHING  HOUSE,  CLEVELAND,  OHIO. 

See  page  362. 


CHAPTER  VI. 


THE  ANABAPTISTS. 

MONG  those  who,  in  the  i6th  century,  gladly  hailed 
the  Reformation,  inaugurated  by  Martin  Luther,  as 
the  dawning  of  the  day,  were  the  so-called  Ana- 
baptists, who  appeared  in  great  numbers,  in  almost 
every  country  of  Europe.  The  word  Anabaptist 
means  rebaptizer,  and  was  given  by  foes  to  those  who 
baptized  a  second  time,  persons  who  came  to  them  from 
other  sects.  Baptists  never  admitted  that  they  were  rebap- 
tizers.  The  name  was  applied,  at  this  time,  in  derision  to 
those  Christians,  who,  taking  the  Scriptures  as  their  guide, 
contended  for  a  converted  church  membership,  and  for  the 
baptism  of  believers  only,  consequently,  rejecting  infant 
baptism,  which  was  the  common  practice  of  the  Reformed, 
as  well  as  of  the  Catholic  churches.  They  therefore  held 
aloof  from  those  churches,  and  formed  societies  of  their 
own,  and,  regarding  Catholics,  Lutherans,  and  Calvinists  as 
being  unbaptized,  baptized  all  who  came  to  them  upon  pro- 
fessio'n  of  their  faith  in  Christ.  In  their  controversy  with 
opponents  the  mode  of  baptism  was  not  discusged,  but  the 
subjects  of  baptism.  Hence  it  is  always  difficult  to  deter- 
mine whether  they  immersed,  or  sprinkled,  or  poured,  though 


50  The  Story  of  the  Baptists. 

in  many  instances  it  was  immersion,  but  it  is  certain  that  they 
did  believe  in  a  regenerate  church  membership, were  strenuous 
opposers  of  infant  baptism  and  strong  advocates  of  believers' 
baptism. 

The  Anabaptists  re-appeared  in  great  numbers  at  the 
time  of  the  Reformation.  Dorner,  whose  language  shows 
how  strong,  sometimes,  are  the  unjust  prejudices,  even  of 
good  men,  testifies  to  the  vast  numoers  of  these  Anabaptists, 
who  sprang  up  all  over  Europe,  out  of  their  hiding  places, 
into  which  persecution  had  driven  them  during  the  pre- 
ceding ages.  His  words  are:  "  This  malady  of  Anabaplism 
and  fanaticism  had,  in  the  third  and  fourth  decades — 1520  to 
1540, — spread  like  a  hot  fever  through  all  Germany;  .from 
Suabia  and  Switzerland  along  the  Rhine  to  Holland  and 
Friesland ;  from  Bavaria,  Middle  Germany,  Westphalia  and 
Saxony,  as  far  as  Holstein."*  Another  writer  has  said; 
"  In  the  centuries  that  preceded,  influences  were  in  operation, 
which,  growing  in  strength,  as  time  rolled  on,  prepared  the 
way  for  this  wide-spread  movement."  Mosheim  says  of  their 
origin  :  "The  true  origin  of  that  sect,  which  acquired  the 
denomination  of  Anabaptists,  by  their  administering  anew 
the  rite  of  baptism  to  those  who  came  over  to  their  com- 
munion, and  derived  that  of  Mennonites  from  the  famous 
man  to  whom  they  owe  the  greatest  part  of  their  present 
felicity,  is  hid  in  the  remote  depths  of  antiquity. 
The  various  sects  were  comprehended  under  the  general 
denomination  of  Anabaptists,  on  account  of  their  opposing 
the  baptism  of  infants,  and  their  rebaptizing  such  as  had 
received  the  Sacrament  in  a  state  of  childhood,  "f 

The  Mennonites  were  a  branch  of  the  Anabaptists  that 
originatecUin  Holland,  and  received  their  name  from  Menno 

*  Benedict's  His'.  O.iptUts,  p.  39. 
t  Mosheim's  Ch.  Hist.  IV,  428. 


The  Anabaptists.  51 

Simon,  a  distinguished  man  to  whose  earnest  labors  they 
owed  much  of  their  prosperity.  They  were  the  Dutch 
Anabaptists.  Fleeing  from  Switzerland  into  Holland  to 
avoid  persecution,  the  Anabaptists  soon  found  a  leader, 
(1536,)  in  Menno.  They  spread  under  this  name  into  other 
countries  of  Europe.  Rev.  J.  Newton  Brown  in  his  Encyclo- 
pedia of  Religious  Knowledge,  says  of  Menno  Simon, 
called  by  Mosheim  the  father  of  all  Anabaptists  ;  "  That  he 
believed  that  immersion  was  scriptural  baptism."  It  is 
stated  by  some  that  Menno  was  himself  immersed ;  but  this 
is  denied  by  others.  The  modern  Mennonites,  both  at  home 
and  in  America,  follow  the  departure  rather  than  the  ancient 
and  scriptural  custom  of  their  fathers,  and  of  the  apostles. 
What,  on  account  of  persecution,  "  was  done  then  but  of 
necessity,  is  now  done  out  of  choice  as  other  corruptions 
•are.  "| 

Morgan  Edwards  says  :  "The  Mennonites  in  Pennsyl- 
vania and  in  other  parts  of  the  world  have  somewhat  deviated 
from  Menno,  in  matters  both  of  faith  and  practice ;  and 
particularly  in  that  of  baptism.  He,  (Menno,)  in  his  declara- 
tion concerning  Christian  baptism  in  water,  printed  in  1539, 
expressly  saith :'  '  After  we  have  searched  ever  so  diligently 
we  shall  find  no  other  baptism  besides  dipping  in  water, 
which  is  acceptable  to  God,  and  maintained  in  his  word  '  f 
After  which  he  adds  ;  'Let  who  will  oppose,  this  is  the  only 
mode  of  baptism  that  Jesus  Christ  instituted  and  that  the 
apostles  taught  and  practiced.'  Accordingly,  Menno  was 
dipped  and  did  dip  others.  His  successors  did  the  same 
except  where  they  made  proselytes  in  prisons,  or  were 
hindered  from  going  to  rivers,  and  they  excused  themselves 
from  a  consideration  of  its  necessity. "J 

J  Benedict's  Hist    p  132. 

1 1bid.  p.  34.  ;  Ibid.  p.  39. 


The  Anabaptists.  53 

Here  is  an  important  testimony,  regarding  the  modern 
Mennonites  in  Germany,  from  Lehmann,  the  late  pastor  of  the 
Baptist  church  at  Berlin,  Prussia,  who  speaking  of  how,  in 
1837,  he  became  a  Baptist,  says  "  that  he  had  learned  by 
a  residence  of  several  years  in  East  Friesland,  where  the 
Mennonites  are  numerous  and  prosperous,  that  which  already 
caused  him  to  think,  concerning  the  time  and  manner  of 
baptism,  so  that  at  heart  he  favored the  Mennonites ."  ^  "It 
may  be  observed,  in  the  first  place,  that  the  Mennonites  are 
not  entirely  mistaken  when  they  boast  of  their  descent  from 
the  Waldenses,  Petrdbrusians,  and  other  ancient  sects,  who 
were  usually  considered  witnesses  of  the  truth  in  the  times  of 
universal  darkness  and  superstition.  Before  the  rise  of 
Luther  and  Calvin,  there  lay  concealed  in  almost  all  the 
countries  of  Europe,  particularly  in  Bohemia,  Moravia, 
Switzerland  and  Germany,  many  persons  who  adhered 
tenaciously  to  the  following  doctrine  which  the  Waldenses, 
Wickliffites  and  Hussites  had  maintained,  some  in  a  more 
disguised,  others  in  a  more  open  and  public  manner,  viz : 
'That  the  Kingdom  of  Christ,  or  the  visible  church  he  had 
so  established  upon  earth,  was  an  assembly  of  true  and  real 
saints,  and  ought,  therefore,  to  be  inaccessible  to  the  wicked 
and  unrighteous,  and  also  exempt  from  all  those  institutions 
which  human  prudence  suggests,  to  oppose  the  progress  of 
iniquity  or  to  correct  and  reform  transgressors'.  This  maxim 
is  the  true  source  of  all  the  peculiarities  that  are  to  be  found 
in  the  religious  doctrine  and  discipline  of  the  Mennonites  ; 
and  it  is  most  certain  that  the  greatest  part  of  these  pecu- 
liarities were  approved  of  by  many  of  those  who,  before  the 
dawn  of  the  Reformation,  entertained  the  notion  already 
mentioned,  relating  to  the  visible  church  of  Christ."  * 

*  Mosheim's  Ch.  History,  IV.  pp.  428,  429. 
'  Unpublished  Letters  of  J.  G.  Warren,  D.  D. 


54  The  Story  of  the  Baptists. 

By  the  principle  that  the  church  is  an  assembly  of  true 
and  real  saints,  they  meant  precisely  what  we  mean  by  a 
regenerated  church  membership.  This  has  been  the  funda- 
mental principle  of  the  Baptists  in  all  ages,  that  the  church 
should  be  composed  of  those  only  who  are  born  again. 

Thomas  Munzer  has  been  called  an  Anabaptist,  by  many, 
but  the  truth  is  that  he  was  such  only  in  word,  and  not  in 
deed,  for  he  practiced  infant  baptism.  He  was  fanatical  in 
religion,  and  was  the  leader,  with  others,  in  a  political  revo- 
lution that  cost  him  his  life,  and  brought  the  whole  Anabap- 
tist family  into  trouble  because  some  Anabaptists  were  among 
them.  Storck,  Stubner  and  Hoffman  are  classed  with  him. 
There  are  many  who  regard  Munzer  as  having  been  in  the 
right  in  warring  against  oppression,  and  think  that  had  he 
been  successful,  he  would  have  ranked  among  the  great  lib- 
erators of  the  world. 

There  was  another  matter  that  brought  the  Anabaptists, 
unjustly,  into  trouble — the  Munster  affair.  The  kingdom 
established  at  Munster  was  one  of  darkness  and  not  of  light, 
of  wickedness,  not  of  righteousness.  Many  good  people 
were  drawn  into  it  unawares.  Menno  and  many  other 
"Anabaptists  denounced  the  Munster  wickedness.  But 
it  was  enough  that  some  of  them  were  Anabaptists,  to 
bring  the  whole  body  into  contempt  and  expose  them 
to  persecution  from  Romanist  and  Reformed,  from  Luth- 
eran and  Calvinist.  The  traveler  still  beholds,  suspen- 
ded to  the  tower  of  the  splendid  Gothic  Church  of  St. 
Lambert,  three  iron  cages  in  which  the  ring-leaders  of  the 
insurrection  were  encased  after  a  terrible  martyrdom.  There 
they  hang,  high  in  the  air,  a  warning  to  all  evil-doers,  while 
the  whole  Anabaptist  family  are  made  unjustly  to  bear  the 
odium,  to  this  day.  The  late  Rev.  R.  J.  W.  Buckland,  D.  D., 
in  a  letter  published  before  his  death  in  the  "Independent," 


The  Anabaptists.  55 

says  ; — "All  the  ablest  historians  recognize  these  differences 
and  absolve  the  peaceful  Anabaptists  from  all  connection 
with  the  Munster  kingdom.  *  *  *  *  It  was  a  mere 
episode  of  the  Reformation,  lasting  only  from  February,  or 
more  strictly,  December,  1534,  to  the  22nd  of  June,  1535, 
or  about  six  months  in  its  full  organization.  But  the  peace- 
ful Anabaptists,  who  made  it  a  religious  principle  to  bear 
no  weapons,  use  no  force,  love  their  enemies,  and  surfer  all 
things  unresistingly,  existed  by  many  tens  of  thousands  be- 
fore, during,  and  after,  this  time,  in  Switzerland,  Germany, 
Moravia,  and  the  Low  Countries.  In  their  distinctive  princi- 
ples they  were  identical  with  the  Waldenses,  before  them,  and 
the  noble  Mennonites,  after  them.  Erasmus  gave  them  the 
highest  praise.  Wicel,  one  of  the  apostles  of  Lutheranism 
is  quoted  as  saying ;  <  If  a  pastor  preaches  too  fervently  of 
the  necessity  of  returning  to  God,  of  living  an  exemplary 
life,  or  seriously  correcting  one's  faults  and  conforming  to 
the  rule  of  the  gospel,  he  is  regarded  as  an  Anabaptist. 
*  *  It  is  no  wonder  that  their  history  is  misread,  for  it  is 
written  by  their  opponents,  and  like  all  the  church  history 
of  the  age,  in  an  intensely  polemical  spirit."  But  incredible 
as  it  seems  to  us,  it  is  yet  too  true,  that  the  Protestant  re- 
formers did  not  persecute  the  Anabaptists  and  invoke  the 
civil  arm  against  them,  alone  on  account  of  the  Peasants' 
War,  or  the  abominations  at  Munster,  but  in  general,  solely 
for  their  religious  opinions  and  practices. 

This  statement,  the  following  remarkable  words  of  Mos- 
heim  fully  sustain;  "Certain  it  is,  they  were  treated  with 
severity;  but  it  is  much  to  be  lamented  that  so  little  distinction 
was  made  between  the  members  of  this  sect,  when  the  sword 
of  justice  was  unsheathed  against  them.  Why  were  the  inno- 
cent and  the  guilty  involved  in  the  same  fate  ?  *  *  *  * 
Those  who  had  no  other  marks  of  peculiarity  than  their 


56  The  Story  of  the  Baptists. 

administering  baptism  to  adult  persons,  only,  and  their 
excluding  the  unrighteous  from  the  external  communion  of 
the  church,  ought,  undoubtedly,  to  have  met  with  a  milder 
treatment  than  what  was  given  to  those  seditious  incendiaries, 
who  were  for  unhinging  a  government  and  destroying  all 
civil  authority.  It  is  true,  indeed,  that  many  Anabaptists 
suffered  death,  not  on  account  of  their  being  considerd  as 
rebellious  subjects,  but  merely  because  they  were  judged  to 
be  incurable  heretics,  for  in  this  century  the  error  of  limit- 
ing the  administration  of  baptism  to  adult  persons, only,  and 
the  practice  of  rebaptizing  such  as  had  received  that 
sacrament  in  a  state  of  infancy,  were  looked  upon  as  most 
flagitious  and  intolerable  heresies.  *  *  *  Neither  the 
view  of  the  flames  that  were  kindled  to  consume  them,  nor 
the  ignominy  of  the  gibbet,  nor  the  terrors  of  the  sword, 
could  shake  their  invincible  constancy,  or  make  them 
abandon  tenets  that  appeared  dearer  to  them  than  life  and 
all  its  enjoyments."* 

"The  time  will  probably  arrive,"  says  Spurgeon, 
"  when  history  will  be  re-written,  and  the  maligned  Baptists 
of  Holland  and  Germany  will  be  acquitted  of  all  complicity 
with  the  ravings  of  the  insane  fanatics,  and  it  will  be  proved 
that  they  were  the  advanced-guard  of  the  army  of  religious 
liberty,  men  who  lived  before  their  times,  but  whose  influence 
might  have  saved  the  world  centuries  of  floundering  in  the 
bog  of  semi-popery,  if  they  had  been  allowed  fair  play.  As 
it  was,  their  views,  like  those  of  modern  Baptists,  so  com- 
pletely laid  the  axe  at  the  root  of  all  priest-crafc  and 
sacramentarianism,  that  violent  opposition  was  aroused,  and 
the  two-edged  sword  of  defamation  and  extirpation  was  set  to 
its  cruel  work  and  kept  to  it,  with  relentless  perseverance, 
never  excelled,  perhaps  never  equaled.  All  other  sects 

*    Mosheim'sCh.  Hist.  Vol.  IV.  p.  435. 


p.  57  PRESIDENT  FRANCIS  WAYLAND,  D.  D.,  L  L.  D.     See  page  373. 


58 


The  Story  of  the  Baptists. 


may  be  in  some  degree  borne  with,  but  Baptists  are  utterly 
intolerable  to  priests  and  Popes ;  neither  can  despots  and 
tyrants  endure  them."* 

*  Metropolitan  Tabernacle— its  History  &c.,  by  Rev.  C.  H.  Spurgeon,  p.  13. 


IMMANUEL  BAPTIST  CHURCH,  CHICAGO,  ILL. 

See  page  265. 


CHAPTER    VII. 
ANABAPTIST  MARTYRS. 

•HERE  were  many  Anabaptists,  who  suffered  for  the 
truth's  sake  at  the  hands  of  Papists  and  Protestants 
in  the  Netherlands,  Germany  and  Switzerland.  In 
the  Martyrs'  Mirror,  and  the  Baptist  Martyrology, 
there  are  hundreds  of  cases  recorded. 
In  all  of  these  places  the  persecutions  were  legalized 
both  by  civil  enactment,  and  by  ecclesiastical  sanction.  In 
Germany,  by  the  edict  of  King  Ferdinand  in  1527,  death  was 
the  penalty  forAnabaptism.  The  Emperor  Charles  V.  caused 
them  to  be  hunted  down  and  put  to  death.  In  1529,  at  the 
Diet  of  Spires,  it  was  ordained  that  death  should  be  visited 
upon  every  Anabaptist.  There  also  met  at  Homburg  in 
1536,  a  Diet  composed  of  the  Reformers  of  Germany  and  their 
followers  in  church  and  state.  Luther  and  Melancthon  were 
among  the  number.  That  body  sanctioned  the  punishment 
of  Anabaptists,  even  by  death,  by  the  civil  authorities.  At 
the  beginning  of  the  Reformation,  the  first  to  suffer  martyr- 
dom in  Germany  were  Hans  Koch,  and  Leonard  Meyster, 
who  were  put  to  death  at  Augsburg  in  1524.  They  were  said 
to  have  been  descendants  of  the  Bohemian  and  Moravian 
Waldenses,  and  were  placed  at  the  head  of  the  list  of  Ana- 


60  The  Story  of  the  Baptists. 

baptist  martyrs.  Michael  Satler,  who  had  been  a  monk,  was 
put  to  death  in  1527,  for  uniting  with  the  Anabaptists,  and 
marrying  a  wife.  He  was  executed  in  a  most  barbarous  man- 
ner. His  tongue  was  cut  out,  his  flesh  torn  with  red  hot 
pincers  and  his  body  finally  burned. 

Leonard  Schoener,  a  barefooted  monk,  growing  dis- 
gusted with  the  hyprocrisy  and  wantonness  of  the  monastic 
orders,became  an  Anabaptist  under  the  ministry  of  Hubmeyer. 
He  was  an  educated  man.  Having  preached  throughout 
Bavaria,  he  was  beheaded,  and  then  burnt  at  Rottenburg,  in 
1528.  Hans  Schloffer  was  tortured  with  great  cruelty,  and 
questioned  by  the  priest  upon  the  subject  of  infant  baptism, 
He  answered,  "that  we  must  first  preach  the  word,  and  baptize 
those  only  who  hear,  understand,  and  believe  and  receive  it. 
This  is  true  Christian  baptism  and  no  infant  baptism.  The 
Lord  has  nowhere  commanded  to  baptize  infants." 

At  Alzey  there  was  a  wholesale  slaughter  of  Anabaptists 
in  1529.  Three  hundred  and  fifty  were  confined  in  prison 
and  literally  dealt  out  to  the  executioner  like  sheep  to  the 
slaughter,  as  fast  as  the  executioner  could  dispatch  them. 
In  whose  body,  then,  was  the  cruel  soul  of  Nana  Sahib  ? 
Those  who  were  waiting  their  turn  to  die,  sang  until  the  exe- 
cutioner came  for  them.  It  was  at  this  same  place — Alzey — 
that  nine  brethren  and  three  sisters  were  imprisoned,  and 
when  they  refused  to  renounce  their  faith,  were  put  to  death, 
the  men  by  the  sword  and  the  woman  by  drowning.  A  sis- 
ter came  to  comfort  the  female  prisoners  while  they  were  yet 
in  prison  and  exhorted  them  to  be  true  and  firm,  despite 
their  sufferings,  and  for  the  sake  of  the  eternal  joy  to  come  to 
them.  For  this  visit — for  comforting  and  strengthening 
these  suffering  saints — she  was  burned  to  death. 


Anabaptist  Martyrs.  61 

Two  young  girls  were  arrested  at  Bamberg,  snortly  after 
their  baptism,  and  after  being  cruelly  tortured  to  make  them 
recant,  were  burned  to  death.  While  going  to  the  stake 
their  tormentors  put  upon  their  heads,  in  derision,  crowns  of 
twisted  straw,  when  one  of  the  girls  said  to  her  companion  ; 
"Our  Saviour  wore  a  crown  of  thorns  for  us,  and  shall  not 
we  wear  these  harmless  crowns  for  him  ?  and,  besides,  we  shall 
soon  be  crowned  by  him  with  glorious  crowns  of  gold." 

Among  many  Christians  condemned  to  be  burned  at 
Saltzburg,  there  was  a  young  and  beautiful  girl  of  sixteen. 
Even  the  hearts  of  her  persecutors  were  moved,  and  after 
vainly  trying  to  persuade  her  to  recant,  the  executioner 
took  her  in  his  arms  to  a  trough  for  watering  horses,  that  was 
near  by,  and  thrusting  her  head  under  the  water,  held  it 
there  until  she  was  dead.  Wolfgang  Brand-Hueber  was  an 
Anabaptist  preacher,  who  was  put  to  death  at  Lintz.  This 
was  one  hundred  years  before  Roger  Williams'  celebrated 
proclamation  of  civil  and  religious  liberty  in  Rhode  Island, 
and  yet  this  martyr  expressed  the  same  sentiments  when  he 
taught  that  obedience  and  submission  should  be  rendered  to 
magistrates  in  all  things  not  contrary  to  God.  This  has 
ever  been  Baptist  belief.  And  to  this  day,  there  is  not 
full  liberty  in  Germany  for  our  brethren. 

The  Anabaptists  appeared  in  Switzerland  in  1523.  Ac- 
cording to  Erasmus,  they  were  numerous  there  in  1529.* 
They  suffered  there  at  the  hands  of  the  Reformed.  The  first 
decree  against  them  imposing  a  fine,  was  passed  by  the 
Senate  at  Zurich,  one  of  the  Cantons,  in  1525.  In  1526, 
another  decree  was  passed,  making  the  penalty  for  Ana- 
baptism—death.  It  forbade  believers'  baptism,  and  com- 
pelled the  baptism  of  infants.  And  these  laws  were  made 

*  Orchard's  Foreign  Baptists,  p.  346. 


62  The  Story  of  the  Baptists. , 

with  the  full  approbation  of  the  reformers,  who  were 
intensely  active  in  securing  their  execution.  And  yet, 
Bullinger,  one  of  the  reformers,  testifies  ;  "  For  the  people 
said,  '  Let  others  say  what  they  will  of  the  Dippers,  we  see 
in  them  nothing  but  what  is  excellent,  and  hear  from  them 
nothing  else  but  that  we  should  not  swear,  or  do  wrong  to 
any  one,  that  every  one  ought  to  do  what  is  right,  that 
every  one  must  live  godly  and  holy  lives.  We  see  no 
wickedness  in  them.'  "* 

Still,  for  a  long  period,  the  persecutions  continued 
throughout  all  Switzerland,  which  so  far  from  checking 
Anabaptism,  seemed  to  stimulate  its  growth.  It  was  either, 
go  to  the  Reformed  Church,  or  die.  They  preferred  death. 
Here  are  a  few  instances  out  of  the  many.  Balthazar  Hub- 
meyer  was  one  of  the  most  distinguished  Anabaptists  who, 
felt  the  severity  of  the  laws  and  the  persecuting  spirit  of 
the  Swiss  reformers.  Hubmeyer  was  a  learned  and  eloquent 
Catholic  priest,  and  was  called  Doctor,  by  the  Romanists. 
He  was  born  in  Bavaria,  in  1480.  In  1516,  we  find  him 
preaching  in  the  cathedral  at  Ratisbon  to  great  crowds  of 
people,  at  which  time  he  began  to  take  sides  with  the 
reformers,  preaching  against  many  Romish  errors.  He  soon 
fully  embraced  the  Reformed  doctrines  and  practices,  and 
became  the  friend  of  the  Swiss  reformers,  and  with  Zwingle, 
lived  in  the  most  intimate  intercourse.  He  had  translated 
the  Gospels  and  the  Epistles  into  the  language  of  the  Ger- 
man people,  to  whom  he  now  also  preached  the  gospel. 
He  came,  finally,  to  regard  infant  baptism  as  a  popular 
error  and  renounced  it.  After  pleading  in  vain  with  his 
friend  Zwingle,  and  his  associates  to  do  the  same,  he  was 
baptized,  with  over  one  hundred  others,  by  William  Roubli. 

Hubmeyer,  himself,  soon  after  baptized  three-hundred 
upon  profession  of  their  faith.  He  was  siezed  and  impris- 

*  Martyrology. 


64  The  Story  of  the  Baptists. 

oned  at  Zurich.  It  was  said  by  his  enemies  that  he  recanted, 
but  on  one  occasion  when  a  large  concourse  of  people  were 
collected  in  the  great  church  by  the  leaders,  and  Zwingle 
and  his  companions' were  there  to  hear  the  recantation, 
he  disappointed  them.  They  waited  in  breathless  silence  to 
hear  him  condemn  Anabaptism.  When  he  did  break  the 
silence  with  his  voice,  it  was  to  re-assert  that  infant  baptism 
was  without  the  authority  of  God.  His  voice  was  drowned 
in  the  uproar  of  the  horrified  people,  and  above  the  din  was 
heard  the  voice  of  Zwingle.  They  had  argued  with  him  in 
prison,  and  (these  Protestant  reformers  1)  had  even  applied 
the  tortures  of  the  rack,  to  convince  him  that  he  was  wrong, 
but  he  would  not  deny  the  truth,  so  he  was  hurried  back  to 
prison.  It  is  said  that  he  made  a  recantation  afterwards, 
and  was  released  from  prison,  but  he  was  still  confined  to  the 
city  of  Zurich,  from  which  he  soon  escaped.  He  was  not 
long  allowed  the  liberty  of  preaching  Christ,  for  he  was 
again  arrested,  and  taken  to  Vienna,  where  he  was  burned 
to  death,  March  10,  1528  ;  and  at  the  same  time  his  devoted 
wife  was  drowned  in  the  Danube,  by  the  same  unpitying 
hands.  His  last  words  were;  "With  joy  I  die  that  I  may 
come  to  the  Lamb  of  God,  that  taketh  away  the  sin  of  the 
world."  His  wife  urged  him  to  constancy.  He  has  left 
many  writings  to  live  after  him. 

Previous  to  the  execution  of  Hubmeyer,  Felix  Mantz,  a 
native  of  Zurich  was  drowned  at  that  city.  This  was  in  1527. 
Like  Hubmeyer,  he  was  at  one  time  a  friend  of  the  Swiss  re- 
formers, but  when  he  began  to  preach  to  crowds  upon  the 
unscripturalness  of  infant  baptism  and  an  unregenerated 
church  membership,  and  to  baptize  believers,  he  was  impris- 
oned by  them.  His  last  words  were,  "Into  thy  hands,  O 
Lord,  I  commend  my  spirit." 


Anabaptist  Martyrs.  65 

Louis  Hetzer  was  another  intimate  friend  of  Zwingle, 
until  he  adopted  Anabaptist  principles.  He  translated  a 
portion  of  the  Scriptures.  He  was  beheaded  at  Constance 
in  1529.  His  death  was  glorious.  Even  his  enemies  were  sur- 
prised at  his  calmness,  his  charity,  his  courage,  his  faith,  and 
remarked,  never  was  there  such  a  death  seen  at  Constance. 
Many  more  cases  of  oppression  and  cruelty  could  be  related. 
The  effort  was  to  exterminate.  Even  as  late  as  1671,  seven 
hundred  persons,  homeless  and  destitute,  were  driven  out  of 
Berne.  Great  was  the  suffering  of  old  and  young.  From 
Switzerland,  the  Anabaptists  fled  in  great  numbers  to  the 
Netherlands,  to  escape  persecution.  Previously  (1510)  great 
numbers  passed  into  Holland  and  the  Netherlands  and  coales- 
ced with  the  Dutch  Baptists.  Papist  and  Protestant  perse- 
cuted them  there  as  elsewhere.*  The  Emperor  Charles  V., 
(1535,)  and  his  son  andsuccessor,  PhilipII.  of  Spain,  (1556,) 
issued  their  imperial  bloody  edicts,  against  them,  and  the 
terrible  Spanish  Inquisition  was  brought,  at  length,  to  help 
the  magistrate  to  discover  and  punish  the  so-called  heresy. 
The  Lord  soon  raised  up  for  them,  in  the  country  of  their 
adoption,  a  leader  in  Menno  Simon,  from  whom  they  have 
been  given  the  name  of  Mennonites,  and  by  whose  labors 
they  were  greatly  increased  in  numbers.  He  was  born  in 
the  year  1492,  at  Witmarsum,  Friesland.  He  was,  at  first,  a 
Catholic  priest  and  preached  in  his  native  village,  was  a  man 
of  great  ability,  and,  evidently,  pf  extensive  learning.  He 
was  then  ignorant  of  the  Scriptures,  however,  and  knew 
nothing  of  experimental  religion.  When  first  awakened  to 
the  errors  of  popery,  and  upon  searching,  was  unable  to  find 
infant  baptism  in  the  Scriptures;  he  went  to  Luther  and  to 
other  reformers  for  conference,  but  they  gave  him  no  light. 
He  united  with  an  Anabaptist  church,  in  1536,  and  retired 

*  Orchard's  Foreign  Baptists,  p.  330 


66  The  Story  of  the  Baptists. 

from  public  life,  but  his  brethren  recognizing  his  humility  and 
talents,  brought  him  forward  as  a  leader  and  teacher  among 
them.  At  their  earnest  solicitation,  and  his  own  feeling : 
"Woe  is  me,  if  I  preach  not  the  gospel,  "  he  gave  himself 
up  to  the  work  of  the  gospel  ministry,  knowing  full  well  that 
bonds  and  imprisonments  awaited  him. 

"  From  the  commencement  of  his  ministry  among  the 
German  Anabaptists,  to  the  end  of  his  days,  that  is,  during 
the  space  of  twenty-five  years,  he  traveled  from  one  country 
to  another,  with  wife  and  children,  exercising  his  ministry 
under  pressures  and  calamities  of  various  kinds,  that  suc- 
ceeded each  other  without  interruption,  and  constantly 
exposed  to  the  danger  of  falling  a  victim  to  the  severity  of 
the  laws.  East  and  West  Friesland,  together  with  the 
province  of  Groningen,  were  first  visited  by  this  zealous 
apostle  of  the  Anabaptists ;  from  thence  he  directed  his 
course  into  Holland,  Gelderland,  Brabant,  and  Westphalia, 
continued  it  through  the  German  provinces  that  lie  on  the 
coast  of  the  Baltic  Sea,  and  penetrated  as  far  as  Lavonia. 
In  all  these  places  his  ministerial  labors  were  attended  with 
remarkable  success,  and  a  large  number  of  believers  were 
added  to  the  church.  Hence,  he  is  deservedly  looked  upon 
as  the  common  chief  of  almost  all  the  Anabaptists,  and  the 
parent  of  that  body  that  still  subsists  under  that  denomination. 
The  success  of  this  missionary  will  not  appear  surprising 
to  those  who  are  acquainted  with  his  character,  his  spirit 
and  talents,  and  who  have  a  just  notion  of  the  condition  of  the 
Anabaptists  at  the  period  of  time  now  under  considera- 
tion."* 

The   martyrdom   of    Sicke   Snyder  was   the  means  of 
awakening  Menno,  himself.  "He  was  beheaded  in  Lewarden, 

*Mosheim's  Church  History. 


Anabaptist  Martyrs.  67 

in  1531.  The  constancy  of  this  man  to  his  views  of 
believers'  baptism,  preferring  even  an  ignominious  death  to 
renouncing  his  sentiments,  led  Menno  to  inquire  into  the 
subject  of  baptism.  Menno  could  not  find  infant  baptism 
in  the  Bible;  and  on  consulting  a  minister  of  that  persuasion, 
a  concession  was  made  that  it  had  no  foundation  in  the  Bible. 
Not  willing  to  yield,  he  consulted  other  celebrated  reformers, 
but  all  these  he  found  to  be  at  variance,  as  to  the  grounds  of 
the  practice,  consequently  he  became  confirmed  that  the 
Baptists  were  suffering  for  truth's  sake.  In  studying  the 
word,  convictions  of  sinfulness,  and  of  his  lost  condition 
became  deepened  ;  and  he  found  God  required  sincerity  and 
decision.  He  now  sought  new  spiritual  friends,  and  found 
some  with  whom  he,  at  first,  privately  associated,  but  after- 
wards became  one  of  their  community."  * 

In  1539,  when  pursued  by  enemies,  Menno  took  refuge 
in  the  house  of  his  friend  and  brother  Tiaert  Keynerts. 
Menno  escaped  but  his  friend  was  arrested.  It  was  a  capital 
offence  to  give  shelter  to  a  heretic,  in  those  days.  He  was 
cruelly  tortured  to  make  him  reveal  where  Menno  was 
concealed,  but  he  refused  to  tell,  and  died  for  his  brother. 
In  1543,  Menno  was  hunted  through  all  West  Friesland  and 
a  price  was  set  upon  his  head.  Even  malefactors  and 
murderers  were  offered  pardon,  the  freedom  of  the  country, 
the  favor  of  the  emperor,  and  a  hundred  carlgulden  to  deliver 
him  to  the  criminal  judge.  On  one  occasion,  a  traitor  had 
promised,  for  a  certain  sum  of  money,  to  deliver  him  to  his 
enemies.  He  tried  to  betray  him  at  a  meeting,  but  Menno 
escaped  in  a  wonderful  manner.  Not  long  after,  the  traitor 
with  an  officer,  and  in  search  of  Menno,  passed  him  in  a 
boat  on  a  canal.  The  traitor  said  not  a  word,  but  let  him 
pass  on  to  some  distance,  and  escape  upon  shore.  Then  he 

*  Orchard's  Foreign  Baptists,  p  348.. 


Anabaptist  Martyrs.  69 

exclaimed,  "The  bird  has  escaped  us."  "Why,"  said  the 
officer,  "did  you  not  inform  us?"  "I  could  not  speak,"  said 
the  man,  "  for  my  tongue  was  tied."  Whereupon  the  officer, 
calling  him  a  villian,  severely  punished  him. 

By  the  kind  intervention  of  Providence,  he  was  per- 
mitted to  escape  the  vigilance  of  his  pursuers  and  finally,  to 
die  in  peace.  A  kind  nobleman,  the  lord  of  Fresenburg, 
Holstein,  beholding  the  sufferings  of  the  Anabaptists,  and 
observing  the  Irue  nobility  of  their  character,  invited  them 
to  settle  upon  his  estates,  where  he  would  extend  to  them  his 
protection.  Many  accepted  his  generous  offer,  and  before 
long  whole  churches  were  living  there  in  prosperity  and  peace. 
Here,  Menno  lived  the  latter  part  of  his  life,  sending  into 
the  countries  around  the  written  word  of  life,  and  here  he 
died,  January  i3th,  1559. 

Anneken  Von  de  Hove  was  an  Anabaptist  and  was 
buried  alive  at  Brussels,  in  1597.  The  high  court,  in  company 
with  some  Jesuits,  (members  of  the  so-called  Catholic  Society 
of  Jesus,)  went  with  her  to  the  hole  dug  outside  of  the  city. 
When  they  had  covered  her  lower  extremeties  with  earth, 
the  Jesuits  called  upon  her  to  recant.  She  refused  to  deny 
her  Lord,  so  the  work  went  on,  they  still  calling  upon  her  to 
renounce  her  faith,  until  they  threw  the  earth  upon  her  face, 
and  heaped  it  over  her  head  and  finally  with  deadly  hate 
stamped  upon  it  with  their  feet. 

The  time  came,  however,  when  civil  and  religious 
liberty  was  granted  the  Anabaptists  in  the  Netherlands. 
They  found  a  friend  in  William,  Prince  of  Orange,  "  the 
glorious  founder  of  Belgic  liberty."*  "  He  resolutely  stood 
out  against  all  meddling  with  men's  consciences,  or  inquiring 
into  their  thoughts.  While  smiting  the  Spanish  Inquisition 

*Mosheim's  Church  History. 


70 


The  Story  of  the  Baptists. 


into  the  dust,  he  would  have  no  Calvinistic  Inquisition  set 
up  in  its  place.  Earnestly  a  convert  to  the  Reformed 
religion,  but  hating  and  denouncing  only  what  was  corrupt 
in  the  ancient  church,  he  would  not  force  men,  with  fire 
and  sword,  to  travel  to  heaven  upon  his  own  road."* 

*  Motley's  Rise  of  the  Dutch  Republc,  II.  pp.  362,  206. 


FIRST  BAPTIST  CHURCH,  PROVIDENCE.  R.  I. 

See  page  205. 


CHAPTER  VIII. 


EARLY  ENGLISH  BAPTISTS. 

ISTORY  and  geography  are  very  intimately  associ- 
ated, and  should  be  studied  together.  Let  us  trace 
the  growth  and  spread  of  Baptist  principles.  Look 
on  the  map.  There  is  Palestine,  on  the  eastern 
border  of  the  Mediterranean  sea.  There  is  the  river 
Jordan,  flowing  down  through  the  land,  in  whose  waters 
Jesus  was  "  buried  in  baptism, "by  John  the  Baptist.  There 
is  the  city  of  Jerusalem,  where  the  first  Christian  church  was 
formed,  composed  of  immersed  believers  only,  and  separate 
from  the  state.  From  this  land  of  small  dimensions,  but 
distinguished  above  all  others,  as  the  birth-place  of  the  Son  of 
God,  and  of  Christianity,  Baptist  churches  spread  through 
the  surrounding  countries ;  around  the  Mediterranean  sea, 
as  along  two  arms  into  Africa  and  through  Asia  Minor  ;  and 
across  the  Egean  sea  to  Athens  and  Corinth  and  "  round 
about  into  Illyricum;"  across  the  Adriatic  sea  into  Italy,  and 
over  unto  Spain,  and  up  through  Germany  and  France;  and 
then,  crossing  the  British  Channel,  the  standard  of  the  cross 
was  planted  in  the  midst  of  those  islands  of  the  sea,  where  a 
pure  Christianity  has  always  found  a  congenial  soil,  and 


72  The  Story  of  the  Baptists. 

flourished  with  peculiar  vigor.  Here, in  this  land  of  our  fore- 
fathers, we  shall  find  the  history  of  the  Baptists  invested  with 
peculiar  interest. 

It  is  not  known  at  what  period  the  gospel  was  intro- 
duced into  Great  Britian.  It  is  certain,  however,  that 
Christianity  was  carried  into  England  at  a  very  early  period, 
probably  as  early  as  the  close  of  the  first,  or  beginning  of  the 
second  century,  and  as  far  as  baptism  is  concerned  it  must 
have  been  at  that  time  scriptural.  The  "  Nonconformist," 
an  English  paper,  says :  "In  England  there  can  be  no  doubt 
that  Baptists  existed  so  early  as  the  third  century.  We  are 
warranted  in  saying  that  the  early  British  Christians 
held  the  distinctive  principles  of  Baptists.  Austin,  in 
Canterbury,  in  the  sixth  century,  had  great  trouble  with  a 
colony  of  Baptists,  in  Wales,  and  used  such  repressive 
measures  against  them  as  to  load  his  name  with  infamy. 
Toward  the  close  of  the  seventh  century,  692,  Ina  enacted  a 
law,  that  all  children  should  be  baptized  within  thirty  days  of 
their  birth,  thus  indicating  that  Baptist  ideas  largely  pre- 
vailed." Infant  baptism  was  introduced  into  Britian  at  an 
early  date,  but  immersion  was  the  prevailing  mode,  from  the 
first  until  the  Reformation.  There  are  some  well-authenti- 
cated accounts  of  wholesale  baptisms  there  in  early  ages. 
Augustine  baptized  10,000  converts  in  the  river  Swale,  in 
Kent,  A.  D.  597,  in  one  day,  among  whom  was  King  Ethel- 
bert.  At  Easter,  627,  Paulinas  baptized  in  England  3000 
souls.  Some  Pedobaptists  deny  the  possibility  of  immersing 
even  the  three-thousand,  converted  at  Pentecost,  in  one  day. 
Yet,  there  are  several  undoubted  instances  of  the  immersion 
of  a  large  number,  within  the  same  period  of  time.  The 
celebrated  Chrysostom,  Bishop  of  Constantinople,  immersed 
in  one  day,  in  404,  with  the  assistance  of  his  Presbyters,about 


BAPTISTERY  OF  BISHOP  PAULINUS 


V    73 


298. 


74  The  Story  of  the  Baptists. 

3000  persons  ;  and  in  July,  1878,  J.  G.  Clough,  D.D.,  Baptist 
missionary  in  India,  with  five  assistants,  two  baptizing  at  the 
time,  immersed  2,222  believing  Telugus,  converts  from 
heathenism,  in  six  hours. 

Mr.  Spurgeon  has  expressed  himself  upon  English  Baptist 
history.  He  says;  "  It  would  not  be  impossible  to  show  that 
the  first  Christians  who  dwelt  in  this  land  were  of  the  same  faith 
and  order  as  the  churches  now  called  Baptist.  *  *  All  along 
our  history  from  Henry  II.  to  Henry  VIII  there  are  traces  01 
the  Anabaptists,  who  are  usually  mentioned  either  in  con- 
nection with  the  Lollards  or  as  coming  from  Holland.  All 
along  there  must  have  been  a  great  hive  on  the  Continent 
of  these  'Reformers  before  the  Reformation';  for  despite  their 
being  doomed  to  die,  almost  as  soon  as  they  landed,  they 
continued  to  invade  this  country  to  the  annoyance  of  the 
priesthood  and  hierarchy."  Spuigeon  quotes  the  follow- 
ing statement  from  W.  J.  E.  Bennett,  of  Frome,  a  ritualist, 
whose  hatred  of  the  Anabaptists  rendered  him  least  likely 
to  manufacture  ancient  history  for  them.  Mr.  Bennett  says; 
"  The  historian  Lingard  tells  us,  that  there  was  a  sect  of 
fanatics,  who  infested  the  north  of  Germany,  called  Puritans. 
Usher  called  them  Waldenses;  Spelnun,  Paulicians,(the  same 
as  Waldenses.)  They  gained  ground  and  spread  all  over 
England;  they  refused  all  Romish  ceremonies,  denied  the 
authority  of  the  Pope,  and  more  particularly,  refused  to  bap- 
tize infants.  Thirty  of  them  were  put  to  death  for  their 
heretical  doctrines,  near  Oxford  ;  but  the  remainder  still 
held  on  to  their  opinions  in  private,  until  the  time  of  Henry 
II.  1158;  and  the  historian  Collier  tells  us  that  wherever 
the  heresy  prevailed,  the  churches  were  either  scandalously 
neglected,  or  pulled  down,  and  in/ants  left  unbaptized.  " 
"  We  are  obliged  to  Mr.  Bennett  for  this  history, 


Early  English  Baptists.  75 

which  is  in  all  respects  authentic,  and  we  take  liberty  to 
remark  upon  it,  that  the  reign  of  Henry  II.  is  a  period  far 
more  worthy  of  being  called  remote,  than  the  reign  of  Henry 
VIII.,  (the  founder  of  the  Episcopal  Church,)  and  if  Bap 
lists  could  trace  their  pedigree  no  farther,  the  church  of 
Thomas  Cranmer,  (the  Episcopal,)  could  not  afford  to  sneer 
at  them  as  a  modern  sect.  Concerning  the  poor,  persecuted 
people  that  are  referred  to  in  this  extract,  it  seems  that  under 
Henry  II.  they  were  treated  with  those  tender  mercies  of 
the  wicked,  which  are  so  notoriously  cruel.  '  They  were 
apprehended  and  brought  before  a  council  of  the  clergy,  at 
Oxford.  Being  interrogated  about  their  religion,  their 
teacher,  named  Gerard,  a  man  of  learning,  answered  in  their 
name,  that  they  were;  Christians  and  believed  the  doctrines  of 
the  apostles.  Upon  a  more  particular  inquiry,  it  was  found 
that  they  denied  several  of  the  received  doctrines  of  the 
church,  such  as  purgatory,  prayers  for  the  dead,  and  the 
invocation  of  saints  ;  and  refusing  to  abandon  these  damn- 
able heresies,  as  they  were  called,  they  were  .condemned 
as  incorrigible  heretics,  and  delivered  to  the  secular  arm  to 
be  punished.  The  King,  (Henry  II.)  at  the  instigation  of 
the  clergy,  commanded  them  to  be  branded  with  red  hot 
iron  on  the  forehea  1,  to  be  whipped  through  the  streets  of 
Oxford,  and  having  their  clothes  cut  short  by  their  girdle,  to 
be  turned  into  the  open  fields,  all  persons  being  forbidden 
to  afford  them  any  shelter  or  relief,  under  the  severest  pen- 
alties. This  cruel  sentence  was  executed  with  its  utmost 
rigor,  and  it  being  the  depth  of  winter,  all  these  unhappy 
persons  perished  with  cold  and  hunger.'  ".* 

Usher  says;  "The  Berangarian  or  Waldensian  heresy, 
had,  about  the  year  1180,  generally  infested  France,  Italy, 
and  England.  Not  only  the  weaker  sort  in  the  country  vil- 

•Spurxeon  in  Met.  Tab.  History,  pp  10,  ti. 


76  The  Story  of  the  Baptists. 

lages,  but  the  nobility  and  gentry  in  the  chief  towns  and 
cities,  were  infected  therewith,  and  therefore,  Lanfranc, 
Archbishop  of  Canterbury,  who  held  this  See,  both  in  the 
reigns  of  William  the  Conqueror,  and  of  his  son  William 
Rufus,  wrote  against  them,  in  the  year  1087.  The  Arch- 
bishop adds  from  Poplinus'  History  of  France,  '  that  the 
Waldenses  of  Aquitain,  did,  about  the  year  noo,  during  the 
reigns  of  Henry  I.,  and  Stephen,  kings  of  England,  spread 
themselves  and  their  doctrines  all  over  Europe',  and  men- 
tions England  in  particular."* 

In  the  fifteenth  century,  John  de  Wickliffe,  a  Roman 
Catholic  priest  of  remarkable  talents  and  learning,  born  in 
England,  in  1324,  appeared.  He  was  the  greatest  among  re- 
formers. He  remained  in  the  Papal  Church,  but  he  attacked 
her  errors  and  preached  vthe  doctrines  of  the  New  Testament 
with  such  clearness  and  power,  as  to  bring  upon  him  the 
hatred  of  the  Pope  and  clergy.  His  great  work  was  to  trans- 
late the  Scriptures  into  the  language  of  the  English  people, 
so  that,for  the  first  time,  they  had  the  Bible  in  their  own  tongue. 
Wickliffe  escaped  the  many  schemes  of  the  Catholics  to  pun- 
ish him  for  such  wickedness,  and  died  in  peace,  under  the 
protection  of  the  Duke  of  Lancaster,  in  1384.  Forty  years 
after  his  death,  his  bones  were  dug  up  by  his  enraged  ene- 
mies and  burned  with  his  books,  and  the  ashes  cast  into  the 
Swift.  Many  accuse  Wickliffe  of  rejecting  infant  baptism. 
He  did  hold  opinions  which  would  have  legitimately  led 
him  to  reject  this,  among  other  popish  errors,  and  many  of 
his  followers  did  refuse  to  baptize  their  new-born  children, 
rightly  contending  that  unbaptized  infants  would  be  saved,  f 
His  followers  increased  in  number  and  were  said,  at  one  time, 
to  have  reached  100,000,  in  England  alone,  and  to  have  taken 

•D'Anvers  on  Baptism,  pp.  275,  278.  Ivimey's  History  of  English  Baptists,  I.  p.  55. 
(Martyr's  Mirror,  p.  275. 


Early  English  Baptists.  11 

the  lead  there,  among  evangelical  reformers.  Severe  meas- 
ures were  adopted  to  suppress  them,  and  foreign  Rome,  in 
1400,  induced  English  rulers,  for  the  first  time,  to  impose 
the  death  penalty  upon  dissenting  Englishmen.* 

This  law  was  made  to  suppress  the  Wickliffites  or  Lol- 
lards. The  first  martyr  under  this  law,  was  Sir.  William 
Sawtre,  who  held  Baptist  sentiments.  Sir  John  Oldcastle, 
or  LordCobham,  was  also  arrested  for  his  religious  sentiments, 
and  cruelly  put  to  death.  In  the  reign  of  Henry  V.  multi- 
tudes were  committed  to  the  flames,  and  the  Lollard's  Tower 
was  prepared.  This  was  a  tower  fitted  up  at  the  Lambeth 
palace  at  Canterbury.  It  still  stands.  The  huge  rings  and 
staples  to  which  the  suffering  Christians  were  fastened  before 
being  taken  to  the  stake,  are  now  preserved  in  the  lumber 
room  of  the  palace.  These,  with  the  tower,  itself,  are  silent 
witnesses  of  suffering  patience  and  cruel  wrongs.  The  exalted 
character  of  these  sufferers  is  well  attested  to.  When  Bonner 
asked;  "Where  was  the  church,  before  the  time  of  Luther?" 
Fox  answered  ;  "Among  the  Lollards  in  the  diocese  of  Nor- 
wich, "f 

Robinson  describes  a  Baptist  congregation  existing  in 
Chester,  in  1457.  "I  have  seen  enough  to  convince  me, 
that  the  present  English  Dissenters,  contending  for  the 
sufficiency  of  Scripture,  and  for  primitive  Christian  liberty, 
to  judge  of  its  meaning,  may  be  traced  back  *  *  *  to 
the  Apostles.  One  branch  uniformly  denied  the  baptism  of 
infants ;  all  allowed  Christian  liberty,  and  all  were  enemies 
to  the  established  hierarchy  reigning  over  the  consciences 
of  their  brethren.  I  have  now  before  me  a  register  of  Gray, 
Bishop  of  Ely,  which  proves  that  in  the  year  1457,  there  was 

*  Orchard.  Hist.  Baptists  in  Britain,  pp  4,6. 
t    Orchard 


Early  English  Baptists.  79 

a  congregation  of  this  sort  in  this  village  of  Chesterton."* 
"  In  1534,  Henry  VIII.  assumed  the  headship  of  the 
English  church,  throwing  off  the  dominion  of  the  Pope.  A 
convocation  of  the  national  clergy  declared,  in  1536,  that 
the  doctrines  of  the  Baptists  were  detestable  heresies,  to  be 
utterly  condemned.  In  1538,  Cranmer  was  ordered  to  pro- 
Ited  against  them,  and  burn  their  books,  and  instructions 
were  sent  to  magistrates  throughout  England  to  execute  the 
laws  against  them.  Several  were  burned  to  death  at  Smith- 
field,  and  some,  fleeing  the  country,  were  martyred  in  their 
land  of  refuge.  Thirty-one  Baptists  were  put  to  death  in 
Holland,  in  1539,  who  had  fled  from  England.  (Baptist 
Jubilee  Memorial  )  Bishop  Latimer,  in  a  sermon  preached 
before  Edward  VI.,  referring  to  events  in  the  reign  of  Henry 
VIII.,  said;  '  Baptists  were  burned  in  different  parts  of  the 
kingdom,  and  went  to  death  with  good  integrity.'  "f 

Edward  VI.  carried  on  the  reformation  begun  by  Henry 
VIII.  but  while  favoring  the  papists  and  others  with  pardon, 
the  Baptists  were  deemed  unworthy  of  the  king's  clemency. 
A  royal  commission  was  created,  called,  sometimes,  "  the 
Protestant  Inquisition,"  to  proceed  against  the  Baptists,  and 
under  this  commission  the  celebrated  Joan  of  Kent,  or 
Boucher,  and  many  others,  were  burnt  to  death.  Joan  was  a 
pious  woman,  well  known  at  the  court  of  Edward  VI.  Tay- 
lor claims  in  his  general  history,  that  she  was  a  Baptist.  She 
was  an  earnest  distributor  of  Tyndale's  New  Testament,  and 
was  a  great  reader,  herself,  of  the  Scriptures.  She  was  ac- 
customed to  tie  the  books  under  her  apparel,  with  strings,  and 
in  this  way,  take  them  into  the  palace.  Many  persons  were 
blessed  by  the  perusal  of  the  word  of  life,  she  gave  them. 
Archbishop  Cranmer  was  clamorous  for  her  death.  He  was 

*  Benedict  309,  quoting  notes  on  Claude's  Essays  II,  pp  53,  55. 
t  Spurgeon  in  Ford's  Repository. 


80  The  Story  of  the  Baptists. 

moved  when  the  young  king  turned  to  him  and  said ;  "If 
I  do  wrong,  since  it  is  in  submission  to  your  authority,  you 
shall  answer  for  it  before  God."  She  was  burned  to  death, 
May  2nd,  1550.  George  Van  Pare,  a  Dutch  Baptist,  was 
burned  at  the  same  place  in  1551.  Cranmer,  Ridley,  Lati- 
mer,  and  John  Rogers,  who  all  approved  the  executions,  were, 
themselves,  martryed  in  the  next  reign,  that  of  "  Blood^l 
Mary." 

Dr.  Cramp  gives  an  account  of  the  discovery  of  con- 
gregations at  "Bocking,  in  Essex,  at  Feversham,  in  Kent,  and 
other  places,"  in  the  reign  of  Edward  VI.,  that  existed  about 
1548.  There  were  four  ministers  apprehended  among  them, 
from  which  he  infers  that  their  number  must  have  been . 
large.  These  ministers,  Humphrey  Middleton,  Henry  Hart, 
George  Brodebridge  and  Coal,  and  about  160  members  of 
the  congregation,  were  arrested.  "  It  is  clear  that  they  were 
Anabaptists,"  remarks  Dr.  Cramp,  who  also  quotes  Strype 
as  saying  that  "they  were  the  first  that  made  separation  from 
the  Reformed  Church  of  England,  having  gathered  congre- 
gations of  their  own."*  This  was  before  Presbyterians  or 
Independents  were  known  in  England.  Middleton  was  kept 
in  prison,  and  afterward  burned  in  the  reign  of  "Bloody 
Mary,"  who  succeeded  to  the  throne,  upon  the  death  of  Ed- 
ward VI.  She  was  a  papist  and  sought  to  re-establish  in  Eng- 
land, the  dominion  of  the  Pope.  Among  the  martyred  in 
her  reign  were  many  Baptists. 

*  Strypes  Memorials  II.  p  381.  Baptist  Magazine,  Feb.  1866,  pp   113,  115. 


CHAPTER    IX. 


FROM  ELIZABETH  TO  CHARLES. 


Church. 


'N  the  iyth  of  November,  1558,  Queen  Elizabeth  as- 
cended the  throne  of  England.  Marsden,  as  quoted 
by  Spurgeon,  says  that;  "In  her  reign,  the  Anabap- 
tists were  the  most  numerous, and,  for  sometime,  by 
far,  the  most  formidable  opponents  of  the  Episcopal 
They  are  said  to  have  existed  in  England  since  the 
early  days  of  the  Lollards."*  Dr.  Some,  a  churchman  of 
great  note  in  her  days,  in  a  book  written  against  the  Puritans, 
complains  of  the  Baptists,  that  they  had  "several  conventicles 
in  London  and  other  places  ;  and  that  some  of  their  minis- 
ters had  been  educated  at  the  university,  and  that  they 
held  heretical  opinions. "f 

Elizabeth  had  no  patience  with  those  of  Baptist  senti- 
ments. She  was  a  Protestant  and  favored  the  established 
church,  but  was  intolerant  with  dissenters.  The  "Baptist 
Memorial  "  says,  that  a  royal  proclamation  was  issued,  in 
which  it  was  ordained  that  all  Baptists  and  other  heretics 
should  leave  the  land,  but  they  seemed  to  gather  fortitude; 

*  Spurgeon  in  Met.  Tabernacle  History,  p.  14. 
t  Ivimey,  I.  p.  108. 


82  The  Story  of  the  Baptists. 

for  some  formed  themselves  into  separate  societies,  and  in 
1575,  the  seventeenth  year  of  Elizabeth's  reign,  a  congrega- 
tion of  them  was  formed  without  Aldgate,  London,  of  whom 
some  were  banished,  twenty-seven  were  imprisoned,  and  two 
were  burnt  to  death,  in  Smithfield  J  This  was  a  company  of 
German  Anabaptists,  and  the  two,  mentioned  as  having  been 
burned  to  death,  were  John  Pieters,  and  Henry  Terwoort. 

John  Fox,  the  author  of  the  "  Book  of  Martyrs,"  took 
compassion  on  them,  and  wrote  the  queen  a  truly  pathetic 
and  eloquent  letter,  entreating  her  to  spare  them.  Even  Fox 
thought  they  deserved  some  kind  of  punishment  for  being 
Baptists,  only  he  begged  the  queen  not  to  be  so  cruel  as  to 
roast  them  alive.  But  his  petition  was  of  no  avail,  except  he 
was  allowed  a  month's  time  to  convert  them  from  their 
dangerous  errors.  Fox  used  every  effort  to  induce  them  to 
renounce  their  faith,  in  order  to  save  their  lives.  But  they 
replied,  "  We  are  sorry  that  you  do  not  understand  our 
matter.  We  seek  with  our  whole  heart  to  serve  the  one  God 
and  Christ,  in  a  good  conscience,  and  to  edify  our  neighbor, 
as  far  as  possible  in  us  lies.  Therefore  we  gladly  receive  what 
the  Holy  Scripture  testifies,  and  wish  to  be  permitted  to  ad- 
here to  the  plainness  and  simplicity  of  the  word  of  God." 
They  also  sent  to  the  queen,  from  their  prison,  a  confession 
of  their  faith,  and  asked  to  be  released.  But  it  was  all  in  vain. 
They  could  no  more  move  the  queen  to  give  up  her  cruel 
purpose  than  Fox  could  induce  them  to  renounce  their  faith. 

Terwoort  was  a  young  man  about  twenty-five  years  of 
age,  and  had  been  married  only  a  few  weeks.  Pieters  was 
aged,  and  had  nine  children  dependent  on  his  daily  labor  for 
support.  His  first  wife  had  been  martyred  at  Ghent  in 
Flanders ;  and  his  second  wife  was  the  widow  of  a  martyr. 

Crosby,  I.  p.  79.     Ivimey  I.  p.  102. 


BELFRY  OF  A  TEMPLE  AT  OSAKA,  JAPAN  See  page  367. 


84  The  Story  of  the  Baptists. 

These  facts  were  made  known  to  their  persecutors,  and 
permission  was  asked  that  Pieters  and  his  family  might  leave 
the  country.  But  in  vain.  On  Friday,  July  22nd,  1575, 
they  were  led  forth  to  be  executed.  As  they  were  bound 
to  the  stake,  Pieters  said  ;  "  The  holy  prophets,  and  also 
Christ  our  Saviour,  have  gone  this  way  before  us,  even  from 
the  beginning  until  now."  One  of  the  Protestant  preachers, 
"  would  that  I  could  write  it — Popish  Priests"— who  stood  by, 
said,  "These  men  believe  not  on  God."  Pieters  replied, 
"  We  believe  in  one  Clod,  our  heavenly  Father  Almighty,  and 
in  Jesus  Christ,  his  Son."  Before  the  fire  was  kindled  they 
were  offered  life  and  pardon  if  they  \>  ould  renounce  their 
faith  ;  but  they  ai^wered,  •'  You  have  labored  hard  to  drive 
us  to  you,  but  now,  when  placed  at  the  stake,  it  is  labor  in 
vain."  Finding  that  th?y  would  rather  die  than  renounce 
their  faith,  the  fires  were  kindled  and  these  two  faithful 
witnesses  for  the  truth,  were  burned  to  ashes.  The  queen's 
advisers  were  perhaps  more  to  be  blamed  for  these  cruel  per- 
secutions than  Elizabeth  herself.  Sandys,  Bishop  of  London, 
Whitgift,  and,  perhaps,  other  leading  Protestants,  influenced 
the  queen  against  the  Baptists.  They,  by  their  action,  said; 
"  Their  blood  be  upon  us  and  upon  our  children."  And  it 
was  required  at  their  hands. 

Elizabeth  died  in  1603,  and  was  followed  in  succersion 
by  James  I.,  and  by  Charles  I.  James  united  Scotland 
and  England  in  one  kingdom.  While  in  Scotland,  James 
was  a  strict  Presbyterian,  but  when  he  ascended  the  English 
throne,  he  became  an  Episcopalian,  and  an  intolerant  bigot. 
It  was  soon  apparent  that  the  dissenters  were  to  gain  no 
advantage  by  the  change  of  rulers.  They  were  persecuted 
as  hotly  as  ever,  and  many  left  the  country,  while  those  who 
remained  were  obliged  to  hold  their  meetings  in  out  of  the 


From  Elizabeth  to  Charles.  85 

way  places,  going  into  the  woods,  or  meadows.or  assembling 
for  worship  in  private  barns,  stables  or  haylofts.  On  the 
nth  of  April,  1612,  Edward  Wightman  was  burned  to  ashes, 
at  Litchfield,  for  saying  that  the  baptism  of  infants  is  an 
abominable  custom,  and  that  Christianity  is  not  wholly  pro- 
fessed and  preached  in  the  Church  of  England,  but  in  part. 
He  is  known  to  have  been  a  Baptist,  and  is  supposed  to  be 
the  progenitor  of  a  large  family  of  this  name,  in  England, 
having  among  them  many  Baptist  ministers.  He  was  the 
last  one  of  the  large  nu  uber  who  were  put  to  death  in 
England,  about  1400  in  all,  for  their  religious  opinions.  Of 
this  great  number  who  were  burned  at  the  stake,  the  name 
of  William  Sawtre  stands  first,  and  that  of  Edward  Wight- 
man closes  the  long  list,  in  a  period  of  212  years,  and  both 
of  these  were  Baptists. 

This  was  not,  however,  the  end  of  the  persecutions  ; 
for  the  Baptists  and  other  dissenters  still  suffered,  multitudes 
dying  in  prison,  and  from  other  methods  of  cruelty;  but  no 
more  were  burned  to  death?  For  seventy  year.j,  until  Wil- 
liam III.,  in  1689,  they  suffered  from  imprisonment,  fines, 
stocks,  stripes,  and  exile.  It  was  about  this  time  that  the 
struggle  for  religious  freedom  began,  and  it  will  be  interest- 
ing to  observe  the  part  which  our  Baptist  ancestors  took  in 
the  inauguration  of  the  great  conflict,  which  has  ended  in 
the  triumph  of  civil  and  religious  liberty.  We  shall  find  that 
the  noble  tree,  under  whose  spreading  branches,  we  now 
worship  God,  "with  none  to  molest  or  make  us  afraid," 
was  planted  and  protected  by  Baptist  hands,  and  often 
watered  with-  their  tears  and  their  blood. 

The  Baptists  have  always  been  the  champions  of 
religious  liberty.  The  union  of  church  and  state  has  been  the 
great  enemy  of  freedom  of  conscience,  and  this  they  have 


86  The  Story  of  the  Baptists. 

always  opposed.  In  the  year  1614,  a  treatise  on  religious 
freedom,  was  published  by  Leonard  Busher,  entitled  "  Relig- 
ious Peace,  a  plea  for  liberty  of  conscience,"  and  was  the 
earliest  published  work,  in  the  English  language  on  this 
subject.  It  will  be  interesting  to  observe  some  of  the  senti- 
ments contained  in  this  work,  which  in  those  times  were  new 
and  strange,  but  in  our  day,  are  accepted  as  self-evident 
truths.  "  Christ's  Kingdom,"  says  Busher,  "  is  not  of  this 
world,  therefore,  it  may  not  be  purchased  nor  defended  with 
weapons  of  this  world,  but  by  his  Word  and  Spirit.  It  is 
not  only  unmerciful,  but  unnatural  and  abominable,  yea, 
monstrous,  for  one  Christian  to  vex  and  destroy  another  for 
difference  and  questions  of  religion.  It  is  not  the  gallows, 
nor  prison,  nor  burnings,  nor  banishing,  that  can  defend 
the  Apostolic  faith.  *  *  *  They  cannot  be  Christ's 
bishops  and  preachers,  that  persuade  princes  and  people  to 
such  anti-christian  tyranny  £.nd  cruelty.  And  it  is  very 
evident  that  these  bishops  and  ministers,  who  give  over  men 
and  women  to  the  magistrates,  tq,be  persuaded  by  persecution, 
do  show  clearly  that  their  doctrine  is  not  good."  Again, 
he  uses  these  prophetic  words,  which  have  a  glorious  fulfill- 
ment in  our  day;  "I  do  verily  believe,  that,  if  free  liberty 
of  conscience  be  granted,  that  the  spiritual  kingdom  of  these 
idol  bishops  will  in  time  fall  to  the  ground,  of  itself,  as  the 
idol  Dagon  fell  before  the  Ark."* 

Another  treatise  was  published  about  this  time,  1615, 
entitled  "  Persecution  for  Religion.  Judged  and  Con- 
demned," by  the  same  author  who  was  a  member  of  Mr. 
Helwys'  church.  He  denounces  interference  by  the  magis- 
trate in  the  affairs  of  religion,  and  expresses  his  abhorrence  of 
all  persecution,  and  advances  the  true  idea  of  religious 
liberty,  for  he  "  would  grant  religious  freedom  even  to  the 

*Tacts  on  Liberty  of  Conscience:    Hanserd  Knolly's  Society. 


88  The  Story  of  the  Baptists. 

Papists."  In  this  respect  lie  is  far  in  advance  of  all  the 
teachers  of  his  time.  In  the  year  1620,  a  tract  was  published 
in  behalf  of  religious  freedom,  entitled  j  "  A  Most  Humble 
Supplication  of  many  of  the  king's  majesty's  loyal  sub- 
jects, ready  to  testify  all  civil  obedience  by  the  oath  of 
allegiance  or  otherwise,  and  that  of  conscience,  who  are 
persecuted  (only  for  difference  in  religion)  contrary  to 
divine  and  human  testimonies.'  *  The  book  was  written  in 
prison,  by  a  man,  who  was  defied  the  use  of  pen,  ink  and 
paper.  The  account  is  given  by  Roger  Williams,  who  says, 
"The  author  *  *  being  committed  by  some,  then  in 
power,  close  prisoner  to  Newgate,  for  the  witness  of  some 
truths  of  Jesus,  and  having  not  the  use  of  pen  and  ink,  wrote 
these  rrguments  in  milk,  on  sheets  of  paper  brought  him  by 
a  woman,  his  keeper,  from  a  friend  in  London,  as  the  stop- 
ples of  his  milk  bottle.  In  such  paper,  written  with  milk, 
nothing  will  appear,  but  the  way  of  reading  it  by  fire  being 
known  to  this  friend,  who  received  the  papers,  he  transcribed 
and  kept  together  the  papers,  although  the  author  could  not 
correct  nor  review  what  himself  had  written. "f 

It  was  during  the  reign  of  James,  that  the  first  regularly 
organized  English  Baptist  church,  of  which  we  possess  any 
detailed  account,  was  formed  in  Amsterdam  in  1607,  by 
John  Smyth,  formerly  a  clergyman  of  the  Church  of  England. 
He  became  a  dissenter,  in  the  beginning  of  the  reign  of 
James  I.,  and  fled,  with  others,  from  England  to  Holland  to 
escape  persecution.  Here  he  joined  a  pious  company  of 
English  fugitives,  who  had  preceded  him.  He  and  some 
others,  upon  the  examination  of  the  Scriptures,  without  out- 
side influence,  became  Baptists,  discovering  that  there  were 
no  scriptural  grounds  for  infant  sprinkling.  One  of  their 

'Rog.ir  Williams'  Bloody  'I  cnet,  p.   36. 
(Bloody  Tenet  of  Persecution. 


From  Elizabeth  to  Charles.  89 

number,  probably  Mr.  Helwys,  baptized  Smyth,  who  then 
baptized  the  others.  This  was  the  first  General  Baptist 
church,  composed  of  Englishmen,  after  the  Reformation,  of 
which  we  have  knowledge.  Baptist  churches,  in  time  of 
persecution,  were  mostly  held  in  private  houses,  and  hence, 
difficult  of  discovery.  The  first  Particular  Baptist  church 
was  not  formed  till  1633.  Thomas  Helwys,  who  succeeded 
to  the  pastorate  of  the  church,  upon  the  death  of  Smyth,  in 
Holland,  in  1611,  returned  to  London,  accompanied  by  his 
church,  about  1612.  Smyth  is  regarded  as  the  founder  of 
the  "General"  Baptist  churches  of  England,  which  are 
Arminian  in  doctrine,  and  "  close,"  or  restricted  in  com- 
munion ;  while  the  "Particular"  Baptists  are,  for  the 
most  part,  Calvinistic  in  doctrine,  and  open  in  communion. 
In  1691,  many  of  the  General  Baptist  churches  adopted 
Unitarian  views,  and  the  orthodox  formed,  in  1700,  what  is 
known  as  the  "  New  Connection." 

The  Rev.  John  Morton  was  a  fellow-laborer  with  Smyth 
and  Helwys.  and  probably  returned  to  London  with  the  lat- 
ter. He  suffered  in  the  cause  of  believers'  baptism,  and  wrote 
a  book  in  defence  of  the  General  Baptists,  a  copy  of 
which  was  found  in  the  beginning  of  the  civil  wars,  in  de- 
molishing an  old  wall  near  Colchester,  and  was  entitled 
"  Truth's  Champion."  The  names  of  the  ministers  which 
next  appear  in  the  history  of  the  General  Baptists  are  Thomas 
Lamb,  Henry  Devine,  E.  Barber,  William  and  David  Jeffery 
and  Thomas  Grantham.  The  latter  was,  during  a  long  and 
active  life,  a  distinguished  leader  and  promoter  of  the  Bap- 
tist cause.  In  1625,  Charles  I.  came  to  the  throne.  He  was 
a  weak  man,  and  a  tyrannical  ruler.  The  "  Protestant  Inqui- 
sition" was  revived,  and  Presbyterians  and  Baptists,  alike, 
suffered  for  nonconformity  to  the  Episcopal  Church.  It  was 
in  this  reign  that  the  first  Particular  or  Calvinistic  Baptist 

6 


From  Elizabeth  to  Charles.  91 

church  was  formed.  It  arose  out  of  a  division  that  occurred 
in  an  Independent  church,  which  was  gathered  in  1616. 
Some  of  the  members  believed  that  baptism  was  not  rightly 
administered  to  infants,  and  so  looked  upon  their  own  bap- 
tism received  at  that  age,  as  invalid.  They  asked  for 
dismission  to  form  a  Baptist  church,  and  the  church,  believ- 
ing that  they  were  acting  from  a  principle  of  conscience, 
and  not  from  obstinacy,  granted  it.  They  were  immersed 
and  formed  into  a  Baptist  church,  September  12,  1633.  As 
to  their  number,  after  giving  the  names  of  about  twenty  men 
and  woman,  it  is  added,  "  with  divers  others."  It  met  in 
Broad  Street,  Wapping,  London.  Their  minister  was  John 
Spilsbury.  Soon  afterwards,  in  1638,  William  Kiffin,  Thomas 
Wilson,  and  others,  were  dismissed  at  their  own  request,  to  Mr. 
Splisbury's  congregation,*  A  question  here  arose,  as  to  "the 
propriety  of  suffering  ministers  to  preach  among  them,  who 
had  not  been  baptized  by  immersion."  Mr.  Kiffin,  who 
"  opposed  this  principle",  withdrew,  with  others,  and  helped 
form,  about  1640,  the  Devonshire  Square  church,  of  which 
he  became  and  remained  pastor,  till 


Rev.  Francis  Cornwell,  A.  M.,  was  educated  at  Cam- 
bridge. While  undergoing  imprisonment  in  the  reign  of 
Charles  I.,  for  refusing  to  perform  some  of  the  ceremonies 
connected  with  the  Episcopal  service,  a  woman  came  to  him, 
who  had  some  doubts  as  to  whether  infant  baptism  could  be 
proved  from  the  Scriptures.  Mr.  Cornwell,  who  considered 
the  Scriptures  the  only  rule  of  faith,  made  diligent  search, 
but  was  unable  to  find  the  doctrine  of  infant  baptism  in  the 
Bible,  and  was  convinced  that  believers,  only,  were  the  proper 
subjects  of  baptism.  After  this  he  was  baptized  by  Rev. 
William  Jeffery,  became  a  zealous  Baptist,  and  made  an 

*  Ivimey's  History   Baptists,  I.  p.  138. 
t  Ivimey's  History  Baptists,  II.   p.   397. 


92  The  Story  of  the  Baptists. 

appeal  to  the  Westminister  Assembly  of  divines,  then  sitting, 
in  a  work  he  published,  entitled  ;  "  The  Royal  Commission 
of  King  Jesus."  In  it  he  says;  "  How  shall  I  admit  the 
infant  of  a  believer  to  be  made  a  visible  member  of  a 
particular  church,  and  be  baptized  before  it  be  able  to  make 
confession  of  its  faith  and  repentance?"  This  book  was 
distributed  among  members  of  the  House  of  Commons,  and 
produced  great  excitement.  Before  this,  Mr.  Cornwell  made 
known  his  change  of  sentiment,  in  a  sermon  at  Cranbrook, 
in  Kent,  1644,  in  the  presence  of  a  body  of  ministers, 
several  of  whom  were  greatly  startled  when  in  preaching 
from  Mark  VII.  7  ;  "  In  vain  do  ye  worship  me,  teaching 
for  doctrines  the  commandments  of  men  ;"  he  boldly  de- 
clared that  Pedobaptism  was  an  anti-christian  innovation,  a 
human  tradition,  and  a  practice  for  which  there  was  neither 
example,  precept,  or  the  direction  of  the  word  of  God.  One 
of  the  minitsers  present,  Christopher  Blackwood,  an  able 
preacher  and  a  graduate  of  Cambridge,  who  took  notes  of 
the  sermon  to  reply  to  it,  was  convinced  by  it  and  baptized. 
"There  is  in  this  parish  church,  (Cranbrook,)  at  present,  a 
baptistery,  built  for  the  purpose  of  immersion.  It  is  a  brick 
cistern,  placed  against  the  wall  within  the  church,  above  the 
floor.  There  are  steps,  both  outside  and  inside,  for  the 
convenience  of  the  persons  baptized,  while  the  administrator 
stands  by  the  side  of  the  baptistery,  to  immerse  the  person, 
without  going  into  the  water.  It  is  supposed  that  this  was 
built  by  the  vicar,  a  Mr.  Johnson,  at  the  beginning  of  the 
last  century.  Since  the  memory  of  a  person  now  living  at 
Cranbrook,  it  has  been  twice  filled  with  water  for  Mr. Johnson 
to  baptize  adults."*  Mr.  Cornwell  collected  a  company  of 
baptized  believers  in  Kent,  who  formed  themselves  into  a 
church,  "according  to  the  pattern  of  the  first  churches  of 

Mvimey's  History  of  Dap  is-«,   II    277  nets. 


From  Elizabeth  to  Charles. 


93 


Judea,"  and  of  which  he  became,  and  remained,  the  faithful 
pastor,  until  his  death.  He  was  succeeded  in  the  pastorate 
by  his  son.  Neal  calls  the  father  "  one  of  the  most  learned 
divines  that  espoused  the  cause  of  the  Baptists."  An  ardent 
advocate  of  religious  liberty,  he  was  also  a  strenuous  opposer 
of  persecution  for  conscience'  sake. 


JOHN  DK  W1CKLIFFE.  -  See  pnce 


CHAPTER  X. 

PRIEST  AND  PRESBYTER. 

URING  the  contest  between  King  Charles  and  the 
Long  Parliament,  the  Baptists  were  forgotten, and  the 
persecution  of  them  discontinued,  so  that  they  rap- 
idly increased  in  numbers.  When  King  Charles  I- 
had  the  power,  the  Presbyterians  suffered  persecution 
along  with  the  Baptists.  But  as  soon  as  the  Presbyterians 
gained  the  control  of  the  government,  they  persecuted  the 
Baptists,  who,  just  before,  had  been  their  companions  in  suf- 
fering. Milton,  who  lived  at  that  time  and  took  part  in  the 
discussion  in  favor  of  religious  liberty,  wrote; 

"New  Presbyter  is  but  old  Priest,  writ  large." 
The  leading  men  of  that  day  among  Presbyterians  were 
bitterly  opposed  to  religious  liberty.  Dr.  Featley,  one  of 
their  most  distinguished  men,  wrote  a  book  entitled  ;  "The 
Dippers  Dipt,  or  the  Anabaptists  ducked  and  plunged  over 
head  and  ears,  at  a  Disputation  in  South wark."  He  says; 
"This  fire,  which  in  the  reigns  of  Queen  Elizabeth  and  King 
James,  and  our  gracious  sovereign  [Charles  L]  till  now  was 
covered  in  England  under  the  ashes;  or,  if  it  brake  out  at  any 
time,  by  the  care  of  the  ecclesiastical  and  civil  magistrates, 
it  was  soon  put  out.  But  of  late,  since  the  unhappy  distrac- 
tions which  our  sins  have  brought  upon  us,  the  temporal 
sword  being  other  ways  employed,  and  the  spiritual  locked 


Priest  and  Presbyter.  95 

up  fast  in  the  scabbard,  this  sect,  among  others,  has  so  far  pre- 
sumed upon  the  patience  of  the  State,  that  it  hath  held  weekly 
conventicles, re- baptized  hundreds  of  men  and  women  together 
in  the  twilight,  in  rivulets,  and  some  arms  of  the  Thames, 
and  elsewhere,  dipping  them  over  head  and  ears.  It  hath 
printed  divers  pamphlets  in  defence  of  their  heresy,  yea.,  and 
challenged  some  of  our  preachers  to  disputation.  Now,  al- 
though my  bent  has  always  been  hitherto  against  the  most 
dangerous  enemy  of  our  Church  and  State,  the  Jesuit,  to  ex- 
tinguish such  balls  of  wild  fire  as  they  have  cast  into  the 
bosom  of  our  Church,  yet,  seeing  this  strange  fire  kin- 
dled in  the  neighboring  parishes,  and  many  Nadabs  and 
Abihus  offering  it  on  God's  altar,  I  thought  it  my  duty  to 
cast  the  water  of  Siloam  upon  it  to  extinguish  it."  After 
quoting  these  words,  Spurgeon  remarks;  "The  waters  of  Si- 
loam  must  have  been  strangely  foul,  in  Featley's  days,  if  his 
'Dippers  Dipped',  is  to  be  regarded  as  a  bucket  full  of  the 
liquid.  The  neighboring  region  which  was  so  sorely  vexed 
with  'strange  fire',  was  the  borough  of  Southwark,  which  is 
the  region  in  which  the  church,  now  meeting  in  the  Metro- 
politan Tabernacle,  was  born.  We  are  not  aware  that  any  of 
its  pastors,  or  indeed  any  Baptist  pastor  in  the  universe, 
ever  set  up  for  a  priest,  and  therefore  the  Nadabs  and  Abihus 
must  be  looked  for  elsewhere,  but  Dr.  Featley,  no  doubt, 
intended  the  compliment  for  some  of  our  immediate  an- 
cestors."* 

Dr.  Featley  further  said  ; — "Of  all  heretics  and  schismatics, 
the  Anabaptists,  should  be  the  most  carefully  looked  into, 
and  severely  punished."  Richard  Baxter,  the  author  of  that 
excellent  book,  "The  Saint's  Rest,"  wrote,  "I  abhor  unlimi- 
ted liberty  and  toleration  of  all,  and  think  myself  easily  able 
to  prove  the  wickedness  of  it." 

•History  Metropolitan  Tabernacle,  p.  15. 
tlvimey  p.  169- 


!>(>  The  Story  of  the  Baptists. 

The  Presbyterian  ministers  of  London,  about  that  time, 
declared  it  to  be  "a  great  wrong  that  men  should  have  lib- 
erty to  worship  God  in  that  way  and  manner  as  shall  appear 
to  them  most  agreeable  to  the  word  of  God,  and  no  man  be 
punished  or  discountenanced  by  authority  for  the  same.  We 
detest  toleration  so  much  pursued  and  endeavored  in  this 
kingdom,  accounting  it  unlawful  and  pernicious.  "*  "Laws 
were  actually  passed  by  Parliament,  forbidding  Baptists  to 
preach  or  write,  or  speak,  against  the  established  Presbyterian 
church.  And  many  of  them  suffered  imprisonment,  because 
they  could  not  comply  with  such  laws.  But  they  were  not 
persecuted  so  severely  as  in  former  times,  because  the  popu- 
lar feeling  was  beginning  to  be  averse  to  such  cruel  perse- 
cutions, and  the  intolerance  of  the  Presbyterian  party,  ex- 
cited general  disgust. " f 

The  difference  between  Presbyterians  and  Baptists  is 
not  great  in  reference  to  the  doctrines  of  grace,  but  they 
differ  very  widely  in  reference  to  the  nature  of  the  Christian 
church,  and  the  ordinances,  and  these  are  by  no  means  un- 
important. The  difference  of  views  on  these  points  are  just 
as  great  between  them  now,  as  they  were  in  the  iyth  cen- 
tury, but  the  feelings  with  which  Christians  regard  those 
who  differ  from  them,  have  greatly  changed.  In  the  year 
1644,  the  Baptists  of  London  published  a  Confession  of 
Faith,  "which  shows  that  in  all  important  points  of  theology, 
Christian  ordinances  and  church  government  excepted,  the 
Baptists  agreed  with  all  other  evangelical  Protestants."! 
It  was  their  opposition  tor  infant  baptism  that  made  the 
Baptists  particularly  offensive  to  the  Presbyterians,  though 
the  latter  also  disliked  their  scriptural  form  of  baptism  by 

*Neal's  History  of  Turitan?,  III.  300: 
(Crosby  I.  191. 
^Confessions  of  Faith,  p.  13, 


98  The  Story  of  the  Baptists. 

immersion.  They  were  not  willing  that  the  Baptists  should 
believe  and  practice  what  the  Scriptures  teach  on  these  points. 
One  of  the  Baptist  ministers  of  that  day,  Samuel  Richardson, 
says,  "We  had  as  good  be  under  the  Pope,  as  under  your 
Presbyterian  check.  You  would  all  be  tolerated,  and  would 
have  none  tolerated  but  yourselves.  You  would  suffer  none 
to  live  quietly  and  comfortably  but  those  of  your  way.  Is 
this  to  do  as  you  would  be  done  by  ?"* 

Richard  Baxter  argued  that  Baptist  ministers  ought  not 
to  be  tolerated  in  England,  any  more  than  highway 
murderers,  because  baptizing  over  head  in  cold  water,  is 
likely  to  result  in  the  death  of  the  person  baptized,  (so  he 
said,)  and,  therefore,  is  a  violation  of  the  commandment, 
"  Thou  shalt  not  kill." 

A  Baptist  minister,  living  in  Baxter's  time,  whose  name 
was  Samuel  Gates,  while  engaged  in  a  missionary  tour  in  the 
county  of  Essex,  England,  in  the  year  1646,  baptized  several 
hundred  persons  who  had  been  converted  under  his  preach- 
ing. One  of  the  converts  having  died  a  few  weeks  after,  Mr. 
Gates  was  actually  committed  to  prison,  put  in  irons,  and 
indicted  for  murder.  Fortunately,  however,  it  was  proven 
on  the  trial  that  the  young  woman,  who  had  died,  was  in 
good  health  for  some  time  after  her  baptism,  and  the  jury 
returned  a  verdict  of  not  guilty. f 

One  of  the  most  important  events  of  this  period,  was 
the  framing  of  the  great  Presbyterian  Confession  of  Faith, 
known  as  the  Westminister  Confession,  by  an  assembly  of 
divines,  convened  by  order  of  Parliament  for  the  purpose, 
and  which  sat  from  1643  to  1649.  Neal  says;  "  There  was 
not  one  professed  Anabaptist  in  the  (Westminister)  Assem- 
bly,"! and  it  is  a  cause  for  astonishment  that  a  single  member 

*  Tracts  on  Liberty  of  Conscience:     Hanserd  Knolly's  Society,  p.  284. 

t  Crosby  I,  236. 

J  History  of  Puritans,  III.  116.     Dublin,  1755- 


Priest  and  Presbyter.  99 

of  it  should  advocate  the  Baptist  and  apostolic  practice  of 
dipping.  The  celebrated  Dr.  Lightfoot  says;  "So  many 
were  unwilling  to  have  dipping  excluded,  that  the  vote  came  to 
an  equality  within  one,  *  *  *  twenty -four  for  the  reserving 
of  dipping  and  twenty-five  against  it"  In  the  final  vote  a 
few  more  names  were  added  to  the  majority.  Dr.  Lightfoot 
was  himself  a  Presbyterian  and  a  member  of  the  Westminis- 
ter Assembly.  According  to  him,  this  company,  not  of 
divines,  but  of  uninspired  men,  by  a  majority  of  one,  and 
then  of  a  few  more,  rejected  the  mode  of  baptism  prescribed 
in  the  inspired  word  of  God,  and  refused  to  permit  its  use 
in  the  Presbyterian  church.  This  is  still  the  law  among 
Presbyterian  churches  of  British  origin  to-day,  in  Scotland, 
Ireland  and  England,  and  in  all  American  Presbyterian 
churches.  And  according  to  the  law  established  in  that 
human  council,  by  a  small  majority,  a  Presbyterian  minister 
can  be  deposed  from  the  ministry  for  immersing  persons,  . 
even  though  he  may  believe  it  to  be  scriptural  b.iptism. 

About  this  time,  Baily,  of  Glasgow  f  said,  that  in 
"  number",  the  Baptists  were  above  all  sects  in  the  land,  and 
had  forty-six  churches  in  and  about  London.  About  the 
year  1650,  the  Baptist  churches  began  to  form  themselves 
into  associations,  and  the  Baptist  churches  of  England, 
Ireland,  Scotland,  and  Wales,  began  to  correspond  with  each 
other. 

On  the  3oth  of  January,  1649,  Charles  I.  was  beheaded, 
and  the  Commonwealth  was  established.  Soon  after  this, 
Cromwell  was  created,  by  Parliament,  Lord  Protector.  Such 
a  title  was  very  offensive  to  the  Baptists,  who  had  fought  for 
the  liberties  of  England,  and  they  were  greatly  disappointed 
when  Cromwell  was  clothed  with  arbitrary  power. 

(Baptist  Jubilee   Memorial. 


100  The  Story  of  the  Baptists. 

During  these  times,  the  Baptists  prospered,  but  they 
were  by  no  means  unmolested.  Numbers  of  Baptists  were 
found  in  Cromwell's  army,  and  were  pious,  orderly  and 
brave.  But  when  Cromwell  became  Protector,  his  friendly 
feelings  toward  the  Baptists  changed.  It  was  quite  natural 
that  Cromwell  should  fear  them,  on  account  of  their  well- 
known  republican  sentiments.  Hence,  he  was  anxious  to 
get  rid  of  all  Baptists  who  occupied  any  office  or  position  of 
influence.  He  removed  many  of  them  from  the  army,  and 
dismissed  the  principal  officers  of  his  own  regiment,  because 
they  were  of  that  denomination.  Some  of  them,  however, 
were  still  allowed  to  remain.  W.  R.  Williams,  D.  D.,  in  the 
"Christian  Review,"  as  quoted  by  Benedict,  says;  "The 
period  of  the  Commonwealth  and  the  Protectorate,  was  the 
season  in  which  our  distinguishing  sentiments  *  *  * 
became  the  property  of  the  people.  *  *  *  Now,  they 
began  rapidly  working  their  way,  and  openly,  into  the  masses 
of  society.  The  army,  that  won  for  Cromwell  his  'crown- 
ing mercies,'  as  he  called  those  splendid  victories  which 
assured  the  power  of  Parliament,  became  deeply  tinged  with 
our  views  of  Christian  faith  and  order.  They  were  not,  as 
military  bodies  have  so  often  been,  a  band  of  mercenary 
hirelings,  the  sweepings  of  society,  '  *  but  *  *  men 
who  entered  the  ranks  from  principles  rather  than  gain,  and 
whose  chief  motive  for  enlistment  was,  that  they  believed 
the  impending  contest  one  for  religious  truth,  and  of 
national  liberties.  *  *  *  In  this  army  the  officers  were, 
many  of  them,  accustomed  to  preach;  and  both  commanders 
and  privates  were  continually  busied  in  searching  the  Scrip- 
tures, in  prayers,  and  in  Christian  conferences.  The  result 
of  the  biblical  studies  and  free  communings  of  these  in- 
trepid, high  principled  men,  was,  that  they  became,  a  large 
portion  of  them,  Baptists." 


102  The  Story  of  the  Baptists. 

Dr.  Williams  names  some  distinguished  Baptists  of  the 
period  of  the  Commonwealth  and  the  Protectorate  :  Major- 
General  Harrison ;  Colonel  Robert  Lilburne,  brother  of 
John  Lilburne;  General  Lambert,  nearly  related  to  Cromwell ; 
Overton,  the  friend  of  Milton,  and  second  in  command  in 
Scotland  ;  Colonel  Mason,  the  Governor  of  Jersey ;  Vice- 
Admiral  Sir  John  Lawson,  who  brought  over  the  navy  at 
the  Restoration  to  the  Stuarts,  as  Monk  did  the  army ; 
Colonel  Hutchinson  ;  John  Milton,  the  immortal  poet,  and  a 
host  of  others.  To  this  list  may  be  added  the  name  Richard 
Deane,  Major-General  and  General  at  Sea.  He  was  in 
supreme  command  in  Scotland, and  at  his  death  was  accorded 
a  public  funeral  in  Westminster  Abbey. 

"The  ministry  of  our  denomination,"  continues  Dr. 
Williams,  "  comprised,  too,  men  of  high  character.  *  *  '* 
Tombes,  the  antagonist  of  Baxter,  Bamfield,Gosnold,  Knollys, 
Denne,  and  Jessey,  all  Baptist  preachers,  had  held  priestly 
orders  in  the  English  established  church.  Gosnold,  [the 
Spurgeon  of  his  day,]  being  one  of  the  most  popular  ministers 
in  London,  with  a  congregation  of  three  thousand;  and 
Jessey  *  *  whose  acquirements  and  talents,  piety  and 
liberality,  won  him  general  respect.  Kiffin,  a  merchant, 
whose  wealth  and  *  *  private  character  had  given  him 
influence  among  the  princely  traders  of  London,  and  intro- 
duced him  to  the  court  of  the  Stuarts,  was  pastor  of  a  Baptist 
church  in  that  city.  Cox,  another  of  our  ministers  at  this 
time,  is  said  by  Baxter,  to  have  been  the  son  of  a  bishop ; 
and  Collins,  another  pastor  among  us,  had  in  his  youth  been 
a  pupil  of  Busby.  Du  Veil,  a  convert  from  Judaism,  who 
had  *  *  *  been  applauded  by  no  less  a  man  than  the 
eloquent  and  powerful  Bossuet,  became  a  Baptist  preacher, 
and  closed  his  life  and  labors  in  our  communion." 


Priest  and  Presbyter.  103 

It  was  in  Cromwell's  time  that  the  Baptists,  in  latter  days, 
secured  a  foothold  in  Ireland.  Rev.  Thomas  Patient,  the 
assistant  of  Mr.  Kiffin,  went  with  General  Fleetwood  to 
Ireland,  and  preached  in  Dublin  Cathedral.  He  had  much 
success,  and  baptized  many  throughout  the  country.  He 
signed  letters  as  minister  of  a  church  in  Dublin,  in  1653, 
and  is  said  to  have  organized  the  church  at  Clough  Keating, 
which  numbered  between  200  and  300  members,  in  1740. 
One  of  the  most  remarkable  men  the  Baptists  ever  produced, 
was  Rev.  Alexander  Carson,  LL.  D.,  who  was  born  in 
county  Tyrone,  in  1776.  One  of  his  books,  "Carson  on 
Baptism,"  is  still  a  standard  work  on  that  subject.* 

Baptist  sentiments  were  introduced  into  Scotland  by 
Cromwell's  soldiers.  Probably  a  church  was  formed  at 
Edinburg,  in  1765,  under  the  pastoral  care  of  Mr.  Car- 
michael  and  Archibal  McClean.  The  church  at  Leith  was 
the  first.  There  have  been  few  more  distinguished  men,  for 
piety,  learning,  and  benevolence,  than  the  eminent  Scotch 
Baptists,  Robert  and  James  Haldane.  The  Baptists  in  either 
Ireland  or  Scotland,  have  never  been  numerous,  but  many 
men  of  note,  from  both  places,  have  figured  in  Baptist  history, 
everywhere.  The  first  church  in  Wales,  that  admitted  none 
but  baptized  believers  to  fellowship,  was  gathered  at  Ilston, 
through  John  Miles  and  Thomas  Proud,  who  came  to  London 
in  1649,  seeking  the  truth. f  But  it  is  claimed  that,  from  the 
earliest  times,  Baptist  sentiments  have  prevailed  there. 

*Ivimey  I,  235. 
tlvimey  I,  940. 


RICHARD  FULLER,  D.  D.  See  page  255. 


CHAPTER  XI. 


BAPTISTS  OF  CROMWELL'S  TIME. 

AIOR-General  Harrison  was  one  of  Cromwell's 
ablest  generals,  and,  at  one  time,  one  of  his  most 
confidential  friends.  When  Charles  I.  was  re- 
moved from  the  Isle  of  Wight  to  Hurst  Castle, 
he  commanded  the  troop  of  horse  in  that 
expedition,  and  also  commanded  the  grenadiers  when  Crom- 
well dissolved  the  Long  Parliament.  He  was  one  of  the 
judges  who  condemned  the  king,  and  was  active  in  bringing 
him  to  execution.  He  was  a  member  of  the  Council  of  State 
under  the  Commonwealth.  But  he  did  not  conceal  his  op- 
position to  Cromwell's  assumption  of  the  Protectorate.  On 
this  account,  and  for  other  reasons,  he  was  degraded  and 
imprisoned  in  the  same  castle  whence  he  had  brought  the 
king.  When  the  monarchy  was  restored,  he  was  condemned 
as  a  regicide,  and  sentenced  to  be  hanged,  drawn,  and 
quartered.  His  trial  and  execution  were  both  conducted  in 
a  barbarous  manner.  In  giving  voice  to  condemn  the  tyran- 
nical king,  he  thought  he  was  serving  the  best  interests  of 
his  country,  and  promoting  the  cause  of  liberty.  He  was  a 
man  of  great  integrity  during  his  life,  and  met  his  death  with 
calmness  and  true  Christian  heroism. 
7 


106  The  Story  of  the  Baptists. 

Colonel  Hutchinson  was  another  distinguished  Baptist', 
well  known  to  history.  He  was  governor  of  Nottingham 
during  the  time  of  the  civil  wars,  and  afterwards  a  member 
of  the  House  of  Commons.  In  the  field  and  in  the  senate, 
he  distinguished  himself  as  a  person  of  great  courage,  and  as 
a  man  of  learning  and  e'oquence,  and  his  speeches  always 
commanded  attention.  He  was,  also,  one  of  the  judges  who 
condemned  Charles  I.,  but  on  account  of  his  great  moderation 
and  kindness  when  in  office  and  in  power,  he  had  so  gained 
the  esteem,  even  of  his  enemies,  that  when  the  other  judges 
were  executed,  his  life  was  spared.  After  having  been  ar- 
rested on  suspicion  of  treason,  he  was  sent  to  the  Tower,  and 
finally  to  Sandown  Castle,  where,  without  a  trial,  he  was  con- 
fined until  his  feeble  health  gave  way,  and  -he  died  in  1644 
from  the  hardship  and  exposure  of  imprisonment.  The  cir- 
cumstances which  led  him  to  become  a  Baptist  are  very 
remarkable.  While  Colonel  Hutchinson  was  governor  at 
Nottingham,  the  Presbyterian  minister,  in  the  great  church 
there,  who  was  very  bitter  against  his  brother  ministers, 
urged  him  to  suppress  the  meetings  of  the  Baptists.  The 
Colonel  at  first  invited  the  persecuted  chaplains  to  hold 
meetings  in  his  house,  where  the  people  flocked  in  great 
numbers,  and  excited  the  envy  of  the  Presbyterians.  Yielding 
at  last  to  their  solicitations,  he  broke  up  a  private  meeting 
in  the  cannoniers  chamber,  where  some  notes  against 
pedobaptism  were  found  and  brought  to  the  governor.  These 
notes  were  examined  by  his  wife,  who,  having  more  leisure 
then,  than  he,  read  them  and  compared  them  with  the  Scrip- 
tures. She  was  convinced  that  the  practice  of  baptizing  infants 
was  not  to  be  found  in  the  Bible.  Having  communicated  her 
doubts  to  her  husband,  he  examined  the  subject  to  satisfy  her. 
He  first  searched  the  Scriptures  alone.  Then  he  read  all  the 
eminent  writers  on  both  sides  of  the  question.  After  a 


Baptists  of  Cromwell's  Time.  107 

thorough  and  impartial  investigation,  he  was  fully  convinced 
that  infant  baptism  was  without  scriptural  authority.  After 
the  birth  of  their  child,  he  invited  the  Pedobaptist  ministers 
of  the  place,  to  a  dinner.  Here  he  frankly  told  them  his  doubts 
in  regard  to  the  baptism  of  infants,  and  asked  them,  if  they 
could  give  any  scriptural  reason  for  the  practice.  After  hear- 
ing their  arguments,  Colonel  Hutchinson  and  his  wife  both 
declared  themselves  to  be  dissatisfied  with  the  practice, 
believing  it  to  be  contrary  to  the  word  of  God.  They  then 
asked  the  ministers,  what,  in  view  of  their  doubts,  it  was  their 
duty  to  do  with  their  own  child.  Most  of  them  said  that 
they  ought  to  conform  to  the  general  practice  of  other 
Christians,  even  if  it  were  not  clear  to  themselves.  One, 
of  them,  however,  Mr.  Foxcraft,  said  that  unless  they  were 
convinced  that  the  word  of  God  warranted  the  practice,  it 
would  be  sin  for  them  to  conform  to  it.  Colonel  Hutchinson 
and  his  wife,  concluded  not  to  have  their  child-  baptized. 
This  was  in  1647.  From  this  time,  ministers  and  people  re- 
viled them  and  treated  them  with  malice,  although  the  Colonel 
and  his  wife  still  attended  their  meetings  and  did  not  with- 
draw their  benevolences  and  civilities  from  them.  His  wife 
remarked  that  he  might  have  said  to  them,  as  his  master  said 
to  the  old  Pharisees ;  "  Many  good  works  have  I  done  among 
you  :  for  which  of  these  do  you  hate  me  ?" 

Dr.  W.  R  Williams  speaks  thus  of  Colonel  and  Mrs. 
Hutchinson  :  "The  English  matron,  whose  Memoirs  form  one 
of  the  most  delightful  narratives  of  that  stirring  time,  and 
who,  in  her  own  character,  presented  one  of  the  loveliest 
specimens  of  Christian  womanhood,  Lucy  Hutchinson,  a 
name  of  love  and  admiration,  wherever  known,  became  a 
Baptist.  She  did  so  together  with  her  husband,  one  of  the 
judges  of  Charles  I.,  and  the  governor  of  Nottingham  Castle, 
for  the  Parliament,  from  the  perusal  of  the  Scriptures.  Of 


Baptists  of  Cromwell's  Time.  109 

no  inferior  rank  in  society — for  Hutchinson  was  a  kinsman 
of  the  Byrons  of  Newstead,  the  family  whence  sprung  the 
celebrated  poet, — their  talents  and  patriotism  and  Christian 
grace,  and  domestic  virtues,  throw  around  that  pair,  the  lustre 
of  a  higher  nobility  than  heralds  can  confer,  and  a  dignity, 
compared  with  which,  the  splendor  of  royalty  and  the  trap- 
pings of  victory,  are  poor  indeed." 

Colonel  Henry  D'Anvers  was  an  officer  in  the  Parlia- 
mentary army.  He  became  a  Baptist,  and  was  an  elder  in  a 
Baptist  church,  in  London,  while  governor  of  Strafford.  He 
held  to  the  laying  on  of  hands  after  baptism.  The  laying 
on  of  hands,  except  in  the  case  of  ordination,  is  generally 
regarded  as  a  sign  of  the  communication  of  the  Holy  Spirit, 
by  the  apostles.  And  since  none  but  the  apostles  had  the 
power  of  communicating  the  Spirit,  none  but  they  have  a 
right  to  use  the  sign  which  indicates  that  power.  D'Anvers 
was  a  man  of  learning,  and  the  author  of  a  "  Treatise  on 
Baptism,"  which  is  said  to  be  the  most  scholarly  and  com- 
plete work  on  the  subject  which  had  then  been  published. 
He  was  a  person  of  great  note  among  the  Baptists,  having 
descended  from  very  reputable  parents,  and  being  of  consid- 
erable learning,  of  great  piety,  and  extensive  usefulness.  As 
an  official  he  was  well  beloved  among  the  people,  being 
noted  for  not  taking  bribes.  He  suffered  imprisonment  in 
the  Tower,  after  the  restoration,  but  was  released  through 
the  intervention  of  a  friend  at  court,  and  died  in  1686. 

Henry  Jessey  was  one  of  the  chief  men  of  Cromwell's 
time,  and  was  a  man  of  learning,  having  graduated  at  Cam- 
bridge University.  He  was  converted  while  at  college,  and 
served  for  some  time  as  an  Episcopal  clergyman,  but  was 
dismissed  for  nonconformity,  and  became  pastor  of  an  In- 
dependent church,  in  London.  His  congregation  became 
agitated  on  the  question  of  baptism,  and  some  of  them, 


110  The  Story  of  the  Baptists. 

remarkable  for  piety  and  judgment,  left  and  joined  the 
Baptists.  This  led  him  to  study  the  subject  for  himself. 
He  was  first  convinced  that  baptism  ought  to  be  performed 
by  immersion,  and  that  sprinkling  was  a  modern  corruption 
brought  into  use  without  just  reason,  either  from  Scripture 
or  antiquity.  He  announced  to  his  people,  that  all  the 
children  brought  to  him,  he  would  baptize  by  dipping,  ac- 
cording to  the  scriptural  form  of  the  ordinance.  And  this 
he  did.  A  controversy  on  the  subject  of  baptism,  in  1644, 
led  him  into  continued  investigation,  and  he  began  to  see 
that  none  but  believers  should  be  baptized.  But  before  an- 
nouncing his  sentiments  on  the  side  of  believers'  baptism,  he 
consulted  with  Dr.  Goodwin,  Philip  Nye  and  others,  upon 
the  subject.  Their  arguments  for  infant  baptism  failed  to 
satisfy  him,  and  following  his  convictions,  he  was  immersed, 
June  1645,  and  became  the  pastor  of  a  Baptist  church  in 
London,  where  he  remained  nearly  twenty  years,  until  his 
death.  Much  of  his  time  was  spent  in  translating  the  Bible 
into  English,  a  work  for  which  he  was  well  qualified  by  his 
familiarity  with  the  original  languages  in  which  the  Bible 
was  written.  His  habit  was  to  carry  about  with  «him  his 
Hebrew  and  Greek  Testaments,  calling  the  one,  his  "  sword 
and  dagger,"  and  the  other,  his  "  shield  and  buckler."  He 
enlisted  the  aid  of  other  men  of  learning,  both  of  his  own  and 
other  countries,  and  so  anxious  was  he  for  the  completion  of 
the  work,  that  he  would  often  exclaim,  "  O  that  I  might  see 
this  done,  before  I  die!"  But  in  this  he  was  disappointed. 
The  restoration  of  the  monarchy  and  the  changes  which 
followed,  interfered  with  the  completion  of  the  work,  and 
he  died  without  seeing  it  published.* 

Henry  Denne  was  also  a  graduate  of  the  University  of 
Cambridge,  and   spent   ten   years   in   the   ministry   of  the 

•Ivlmey's  Baptist  History,  i.  p.  179 ;  Crosby,  i.  p.  313. 


Baptists  of  Cromwell's  Time.  Ill 

Episcopal  Church.  He  was  an  earnest,  faithful,  and  fearless 
preacher.  In  the  year  1641,  he  preached  a  sermon  at  a 
visitation  meeting  at  Baldock,  at  which  a  large  number  of 
the  clergy  and  ministers  from  the  neighborhood  were  present. 
He  denounced  the  vices  of  the  clergy,  and  the  corruptions 
in  doctrine  and  worship.  He  condemned  persecution  as  a 
sin  and  a  wrong,  and  declared  if  those  in  authority  were  as 
diligent  freeing  the  church  from  the  unworthy  among  them- 
selves, as  they  were  in  discovering  and  persecuting  noncon- 
forming  ministers,  it  would  be  much  better.  This  sermon 
made  a  profound  impression  and  created  for  him  a  great 
reputation  as  a  preacher.  The  opposition  of  his  enemies 
tended  to  drive  him  out  of  a  church,  where  he  saw  so  many 
evils,  while  the  plain  teachings  of  Scripture  led  him  to  the 
Baptists.  He  was  baptized  in  the  year  1643,  by  Thomas 
Lamb,  a  Baptist  minister  of  London,  and,  having  preached 
with  great  success,  formed  many  churches.  He  was  arrested 
and  imprisoned  for  preaching  against  infant  baptism,  and 
immersing  believers.  On  being  released,  he  went  about 
preaching  and  baptizing,  in  various  places,  with  like  success. 
To  escape  the  persecution  of  his  enemies,  he  entered  the 
army,  where  he  was  known  as  "Parson  Denne."  At  one 
time,  he  came  near  losing  his  life.  Having  become,  in  some 
way,  implicated  with  a  mutiny  of  some  soldiers,  he  was 
sentenced,  along  with  several  others,  to  be  shot.  When  he 
stepped  out,  expecting  to  be  executed,  he  was  told  that 
mercy  hftd  been  extended  to  him.  On  hearing  this  announce- 
ment, he  wept,  and  declared  himself  unworthy  of  such  a  favor, 
and  that  he  was  more  ashamed  to  live  than  afraid  to  die. 
He  was  pardoned  in  this  case,  because  he  had  been  esteemed 
for  his  piety,  and  had  received  his  sentence  with  such  a 
manly  acknowledgment  pf  its  justice,  together  with  such  an 
humble  confession  of  his  fault.* 

*Fenstanton  Records,  as  quoted  by  Dr   Cramp. 


112 


The  Story  of  the  Baptists. 


His  after  life,  at  least,  proved  that  he  was  worthy  of  the 
favor  shown  him.  In  the  year  1653,  he  left  the  army.  Full 
of  missionary  zeal,  he  went  about  preaching  the  gospel  in 
destitute  towns.  He  was  a  man  of  note  and  a  leader  among 
the  Baptists  of  his  day.  He  wielded  the  pen  with  ability, 
and  wrote  a  reply  to  Dr.  Featley's  book,  "  The  Dippers 
Dipt."  He  first  met  Featley  in  prison,  where  both  were 
suffering  for  conscience'  sake.  He  also  held  a  discussion 
with  the  doctor,  himself,  and  engaged  in  a  public  disputa- 
tion with  Dr.  Gunning,  a  celebrated  minister,  who  afterwards 
became  a  bishop  This  controversy  was  listened  to  by  thou- 
sands of  people,  and  the  lady,  at  whose  suggestion  it  was 
held,  was  afterward  baptized  by  Mr.  Denne.  After  an  active 
and  useful  life,  he  died,  sometime  after  1670.*  It  is 
remarkable,  how  many  ministers  and  laymen  left  the  Pedo- 
baptist  ;\tnk=;  ;->  those  trying  days,  to  join  the  Baptists. 

*Ivimey,  I. 


6  GTS  f*0 


See  page  253. 


CHAPTER    XII. 
THE  RESTORATION. 

1  HERE  were  doubtless  many  in  the  age  that  followed 
the  death  of  Cromwell,  1658,  who  sincerely  loved 
the  Bible  and  ever  practiced  its  precepts,  but 
Charles  II-,  was  not  one  of  them.  He  was  a  bad 
man  and  a  despotic  ruler,  and  seems  to  have 
learned  nothing  from  the  misfortunes  of  his  father  and  his 
family.  While  still  at  Breda,  before  his  return,  he  promised 
as  one  condition  of  his  restoration  to  the  throne  of  England 
"liberty  to  tender  consciences,"  and  that  no  man  should  be 
disquieted  or  called  in  question  for  differences  of  opinion  in 
matters  of  religion,  which  did  not  disturb  the  peace  of  the 
kingdom.*  This  promise  he  did  not  keep.  It  is  computed 
that  70,000  persons  suffered  for  religion,  8,000  of  whom  were 
destroyed ,  during  the  period  from  the  Restoration  to  the 
Revolution  of  1688.  Many  of  these  were  Baptists  and  among 
them  the  famous  names  of  Bunyan,  Kiffin,  Keach,  Knolly, 
and  Hewling. 

"  The  Baptists,"  says  Sir  James  Macintosh,  the  English 
historian,  "  suffered  more  than  others  under  Charles  II., 
because  they  had  publicly  professed  the  principle  of  religious 
liberty."f  Henry  Jessey  writes  of  "The  imprisoning, 

*Ivimey's  History  Baptists,  I .  p.  272. 
{Benedict's  History  Baptists,  p.  324. 


The  Restoration.  115 

plundering,  and  barbarous  inhumanity  and  cruelty?  that  hath 
lately  been  practiced  toward  several  ministers  of  the  gospel 
and  other  peaceable  people,  in  Wales,  Lincolnshire,  Glouces- 
tershire, and  other  places."*  Thomas  Grantham  petitioned 
the  king  for  the  Baptists  in  Lincolnshire.  They  say  :  "  We 
have  been  much  abused  as  we  pass  in  the  streets,  and  as  we 
sit  in  our  houses  ;  being  threatened  to  be  hanged  if  we  but  be 
heard  praying  to  our  Lord  in  our  families,  and  disturbed  in 
our  so  waiting  upon  him,  by  uncivil  beating  at  our  doors, 
and  sounding  of  horns  ;  yea  we  have  been  stoned  when  going 
to  our  meetings,  the  windows  of  the  place  where  we  have 
met  have  been  struck  down  with  stones ;  yea  taken  as  evil 
doers  and  imprisoned  when  peaceably  met  together  to  worship 
the  Most  High  in  the  use  of  his  most  precious  ordinances. "f 

A  declaration  of  faith  was  presented  at  the  same 
time,  signed,  as  Crosby  says,  by  more  than  20,000  General 
Baptists.  The  king  promised  relief.  From  Reading  prison 
several  peaceable  Baptists  petitioned  the  king  in  1660.  They 
complained  of  being  despoiled  of  their  goods,  and  impris- 
oned, and  yet  they  bore  all  patiently,  rejoicing  in  their 
suffering  for  Christ's  sake.  In  November  of  this  year,  John 
Bunyan  was  imprisoned  for  preaching  the  gospel.  It  was  by 
a  law  passed  in  the  reign  of  Elizabeth,  to  suppress  the 
Puritans.  It  imposed  imprisonment  on  those  who  refused  to 
attend  the  Episcopal  Church,  or  who  held  worship  of  their 
own.  When  Charles  II.  was  crowned  April  23,  1661,  a 
great  many  prisoners  were  released  and  all  who  had  been 
imprisoned  on  accounf  of  religion  since  his  return  were 
included  in  the  general  pardon  ;  but  Bunyan  did  not  share 
this  favor,  he  was  kept  in  prison.  In  1661  "  Venner's 
Rebellion"  occured.  Thomas  Venner  held  to  Fifth  Monarchy 

*  t  Iviroey,  I.  375,  276. 


116  The  Story  of  the  Baptists. 

principles  and  with  fifty  of  his  flock,  all  armed,  marched 
out  of  his  little  meeting-house,  in  London,  to  overthrow  the 
existing  government,  and  establish  the  kingdom  of  Jesus 
Christ  by  the  sword.  He  and  his  followers  were  defeated 
and  those  not  killed  in  the  strife  were  executed.  But  the 
king  made  this  trifling  affair  a  pretext  for  a  proclamation 
forbidding  the  assembling  of  Baptists  and  others  for  religious 
worship.  The  Baptists  disclaimed  all  sympathy  with  Venner, 
and  presented  to  the  king  an  address  signed  by  William 
Kiffm  and  some  other  Baptist  ministers  and  laymen,  in  which 
they  say,  "  That  such  evil  opinions  and  practices  are  not  a 
natural  or  necessary  consequence  of  the  doctrine  of  baptism, 
*  *  *  yet  by  the  like  mistake  we  now  suffer  under 
jealousies,  through  the  wicked  treason,  rebellion  and  murder 
of  a  few  heady  and  distempered  persons  pretending  to  in- 
troduce a  civic  and  temporal  government  of  Jesus  Christ  by 
their  swords,  and  to  subvert  all  civil  government  and 
authority.  Yet  we  cannot  imagine  a  reason  why  their  bloody 
tenets  and  tragical  actions,  should  reflect  on  those  of  our 
persuasion,  the  persons  not  being  of  our  belief  or  practice 
about  baptism."  They  asserted  their  loyalty  and  prayed  to 
be  judged  by  their  own  principles  and  actions  and  not  by 
those  of  others,  and  to  be  permitted  to  worship  God  in 
peaceful  freedom  according  to  their  faith.  It  was  all  of  no 
avail.  According  to  Crosby,  over  400  were  crowded  into 
Newgate  prison,  while  in  and  out  of  London  other  prisons 
were  full.  Among  them  were  the  distinguished  ministers, 
Hanserd  Knollys  and  Vavasor  Powell. 

Many  petitions  of  the  Baptists  to  the  king  show 
their  principles  and  their  sufferings.  One,  March  8,  1661, 
came  from  George  Hammon,  William  Jeffery  and  other 
ministers  in  Maidstone  jail,  Kent  county.  It  reminds  the 
king  of  his  promise  made  at  Breda,  of  the  unjustness  of 


The  Restoration.  117 

then*  detention  and  of  the  danger  of  their  own  lives  and  the 
threatened  destruction  to  their  wives  and  little  ones.  Another 
was  sent  by  ten  Baptists  imprisoned  at  Dover,  among  whom 
was  supposed  to  be  Samuel  Tavern  er,  formerly  governor  of 
Dover  Castle,  but  then  a  Baptist  preacher.  A  pamphlet 
written  at  this  time  states:  "In  June,  1661,  there  came 
divers  rude  soldiers,  wicked,  swearing,  and  debauched  persons 
to  the  meeting  house  in  Brick  lane,  near  Whitechapel,  and 
laid  hands  on  several  men  to  the  number  of  more  than 
twenty,  who  in  a  peaceable  manner  demanded  of  them  their 
warrant  for  so  doing.  But  they  would  not  show  any  au- 
thority ;  which  one  William  Caswell  seeing,  he  said  to  this 
purpose ;  that  if  they  had  warrant  he  would  obey  it,  but  if 
they  had  none  they  should  carry  him  for  he  would  not  go. 
With  that  they  beat  him  with  their  hangers  about  the  head 
and  pulled  him  along  by  force,  sometimes  taking  him  up 
between  three  or  four  of  them  and  then  letting  him  fall  with 
violence  in  the  dirt,  brushing  with  great  force  his  stomach 
and  breast  against  the  rails,  in  so  much  that  with  blows  and 
falls  he  is  deprived  of  health  to  this  day."  Several  of  the 
soldiers  were  afterward  arrested  and  suit  commenced  against 
them  according  to  law,  but  were  rescued  by  John  Robinson 
keeper  of  the  Tower,  who  was  in  a  fury  at  the  arrest  of  his 
men.  He  issued  a  warrant  for  William  Caswell,  and  had 
Thomas  Hull,  his  defender,  cast  into  Newgate  prison,  with 
another  person  who  accompanied  and  tried  to  bail  him. 

But  a  worse  fate  than  imprisonment  awaited  some  of 
them.  On  the  igth  of  October  1661,  John  James,  a  Sabba- 
tarian Baptist,  and  pastor  of  a  church  in  London  was  dragged 
by  force  out  of  his  pulpit  to  prison.  He  was  charged  with 
uttering  treasonable  language  against  the  king.  His  accuser 
was  a  man  of  vile  character,  by  the  name  of  Tipler,  whose 
testimony  the  magistrate  refused  to  receive.  But  other  wit- 


CALVARY  BAPTIST  CHURCH,  NEW  YORK  CITY. 

See  page  958. 


The  Restoration.  119 

nesses  were  brought  forward  on  whose  false  testimony  he  was 
condemned.  When  the  lieutenant  of  the  Tower,  (Robinson) 
read  to  Mr.  James'  congregation  the  words  of  which  their 
pastor  was  accused,  they  all  declared  that  they  had  never 
heard  him  speak  such  words.  But  all  this  testimony  was 
outweighed  by  that  of  the  degraded  men  who  had  been 
bribed  to  testify  to  a  falsehood.  Only  one  month  after  his 
arrest,  Mr.  James  was  tried,  condemned  and  sentenced  "  to 
be  hanged,  drawn  and  quartered  on  the  next  day."  The  poor 
broken  hearted  wife  went  to  the  king  with  a  petition,  present- 
ing the  facts  of  the  case  and  entreating  that  her  husband's  life 
might  be  spared.  When  the  king  knew  who  she  was  he  held  up 
his  finger  in  derision  and  said  :  "  O  !  Mr.  James,  he  is  a  sweet 
gentleman."  While  she  continued  to  plead  for  mercy  the 
door  was  shut  in  her  face. 

Notwithstanding  her  rude  repulse,  she  sought  the  pres- 
ence of  the  king  again  in  the  morning,  and  with  true  womanly 
courage  begged  him  to  spare  the  life  of  her  husband.  The 
king  replied,  that  he  w.as  a  rogue  and  should  be  hanged. 
One  of  the  lords  present  asked  of  whom  she  spoke,  and 
Charles  answered  ;  "Of  John  James,  that  rogue;  he  shall 
be  hanged."  His  death  was  a  glorious  one.  Dragged  on  a 
hurdle  to  Tyburn,  where  he  was  executed,  he  was  calm, 
patient  and  forgiving,  and  exhorted  those  around  him.  His 
last  words  were;  "Father  into  thy  hands  I  commend  my 
spirit."* 

Some  laws  that  were  passed  were  oppressive  to  Bap- 
tists. The  first  was  a  bill  passed  in  1662,  to  enforce 
uniformity  in  religion  and  to  eject  all  the  ministers  from 
established  churches  who  could  not  give  unfeigned  assent  and 
consent  to  the  articles  of  the  Church  of  England, and  of  every- 
thing contained  in  the  Book  of  Common  Prayer,  and  also  that 

*Ivimey,  I.  pp.  324,  325. 


120  The  Story  of  the  Baptists. 

would  not  declare  upon  oath  that  it  was  not  lawful  on  any 
pretense  whatever,  to  take  up  arms  against  the  king.  By  this 
act  many  of  the  godliest  men  in  England  were  driven  from 
the  established  church,  and  among  them  were  some  Baptists 
who  it  seems  had  retained  churches  belonging  to  the  estab- 
lishment from  the  time  of  Cromwell.  Their  places  were  given 
in  many  instances  to  bad  men.  The  Baptists,  people  as  well 
as  ministers,  suffered  under  this  law.  At  Aylesbury,  persecu- 
tion raged  and  two  large  houses  beside  the  jail  were  full  of 
imprisoned  dissenters."  Ten  men  and  two  women,  Baptists, 
were  arrested  at  their  meeting  and  required  to  conform  to  the 
Church  of  England,  or  leave  the  realm.  In  case  of  refusal 
they  were  threatened  with  death.  They  refused  to  do  either, 
so  sentence  of  death  was  passed  upon  them,  and  they  were 
remanded  to  prison  to  await  the  execution,  and  all  their 
property  seized.  At  this  juncture,  Thomas  Monk,  son  of  one 
of  the  condemned,  rode  at  once  to  London  to  Mr.  Kiffin, 
who  went  in  great  haste  to  Chancellor  Hyde  and  entreated 
him  to  lay  the  matter  before  the  king.  The  king  seemed 
surprised  that  any  of  his  subjects  should  be  put  to  death  for 
religion  only  and  promised  pardon.  This  however  would  take 
time,  and  prompt  action  was  necessary,so  the  king  was  again 
sought  for  a  reprieve  which  was  granted.  The  condemned 
were  overjoyed  and  their  persecutors  dismayed  when  Monk 
arrived  with  Ihe  reprieve,  but  they  kept  the  Baptists  in  jail 
until  the  pardon  of  the  king  arrived. 

Another  one  of  these  laws  was  the  "Conventicle  Act"  of 
1664.  This  law  prohibited  any  person,  over  sixteen  years 
of  age,  from  being  present  at  any  meeting  for  religious 
worship,  in  any  other  manner  than  is  allowed  by  the  liturgy 
of  the  Church  of  England.  The  penalty  for  the  first  and 
second  offenses  was  imprisonment  or  a  fine.  For  the  third 


The  Restoration.  121 

offense,  a  heavy  fine  or  banishment  to  the  "American  Planta- 
tions" ;-the  name  by  which  the  American  colonies  were  then 
known  ;  and  in  case  of  their  return  from  banishment  before 
the  expiration  of  their  term  they  were  to  suffer  death  with- 
out the  benefit  of  the  clergy.  It  was  a  most  wicked  law  and 
its  cruelty  was  very  greatly  intensified  by  the  fact  that  those 
who  were  accused  of  violating  it  were  denied  the  right  of 
trial  by  jury.  Any  magistrate  could  fine,  imprison,  or  banish 
without  restraint  and  from  his  decision  there  was  no  appeal. 
Under  this  law  many  persons  were  fined,  imprisoned  or  ban- 
ished because  of  their  fidelity  to  their  religious  convictions. 

Another  was  called  the  "  Five-Mile  Act,"  Oct.  31  1665. 
It  required  all  nonconformist  ministers  to  take  oath  declar- 
ing it  to  be  unlawful  under  any  pretense  to  take  up  arms 
against  the  king,  and  that  resistance  to  the  king,  or  his 
officers  was  treasonable,  and  that  it  was  unlawful  at  any  time 
or  in  any  manner,  to  seek  to  alter  the  government  in  church 
or  state.  Many  ministers  refused  to  take  the  oath,  and  as  a 
penalty,  they  were  forbidden  to  go  within  five  miles  of  any 
city,  or  town,  that  sent  members  to  Parliament,  or  within 
five  miles  of  any  place  where  they  had  formerly  exercised 
their  ministry.  For  every  offense  they  were  fined  two 
hundred  dollars.  They  were  also  prohibited  from  teaching 
any  private  or  public  schools.  The  object  of  this  act  was  to 
compel  these  ministers  to  conform  to  the  Church  of  England 
from  fear  of  starvation.  But  rather  than  sacrifice  their  re- 
ligious convictions,  many  submitted  to  be  exiled  from  home 
and  friends,  suffering  the  loss  of  property,  and  in  many  cases 
languishing  in  prison  till  death  came  to  their  release.  Some 
ministers  managed  to  elude  their  enemies  by  traveling  long 
journeys  by  night,  and  lying  concealed  by  day,  and  thus 
preaching  to  their  flocks  at  great  personal  risks. 

8 


122  The  Story  of  the  Baptists. 

Observe  particularly  the  circumstances  that  seem  to 
have  given  rise  to  this  persecuting  law.  London  was  visited 
by  the  plague.  It  extended  into  the  surrounding  country. 
In  London  alone  about  one-hundred  thousand  fell  victims  to 
its  ravages  in  less  than  a  year.  The  greatest  part  of  the 
clergy  of  the  established  church,  fled  and  the  nonconformist 
ministers  remained  and  attended  the  deserted  parishes, 
preaching  the  gospel  to  the  living  of  to-day  who  became  the 
dead  of  to  morrow,  and  administering  to  the  sick,  dying  and 
bereaved.  They  thought  them. .elves  exempt  from  all  laws  of 
conformityat  such  times.  "But  it  will  amaze  all  posterity," 
says  Neal,  "that  at  a  time  both  of  war  and  of  the  plague,  and 
when  the  nonconformist  ministers  were  hazarding  their  lives 
in  the  service  of  the  poor  distressed  congregations  of  Lon- 
don, the  prime  minister,  Lord  Clarendon  and  his  creatures, 
instead  of  mourning  for  the  sin  of  the  nation  and  meditat- 
ing a  reformation  of  manners,  should  pour  out  all  their  ven- 
geance upon  nonconformists  in  order  to  make  their  condition 
insufferable."* 

In  1670  a  second  conventicle  act  was  passed.  It  im- 
posed a  heavy  fine  on  both  minister  and  people  who  were 
found  engaged  in  religious  worship,  and  the  owner  of  the 
place  where  the  meeting  was  held,  whether  house,  barn  or 
yard,  was  subjected  to  a  fine.  One-third  of  these  fines  went 
to  the  informer,  and  of  course  this  made  every  knave  an 
interested  spy,  anxious  to  make  money  out  of  the  sufferings 
of  his  pious  neighbors.  Urged  on  by  men  in  high  authority 
in  church  and  state,  the  informer  and  the  constable  vigorously 
prosecuted  their  infamous  work,  and  many  pious  people 
became  the  victims  of  their  cruelty  and  injustice.  Still 
another  persecuting  act  was  passed  in  1673,  called  the  "Test 

*lvin>cy,  i.  pp  357,  358. 


124  The  Story  of  the  Baptists. 

Act."  The  year  before  Charles  II.  had  issued  his"  Declara- 
tion of  Indulgence,"  by  which  he  suspended  during  his 
pleasure,  the  punishment  imposed  for  nonconformity.  The 
king's  design,  according  to  Ivimey,  was  to  secure  toleration 
for  the  Roman  Catholics,  with  whom  he  sympathized. 

This  measure  was  unpopular  with  the  nation,  who  feared 
the  return  of  the  Roman  Catholics  to  power.  To  satisfy  the 
popular  demand,  the  "Test  Act"  was  passed.  It  provided 
that  no  one  could  hold  any  office  of  honor  or  profit  under 
the  government,  unless  he  partook  of  the  Lord's  Supper 
according  to  the  rites  of  the  Church  of  England,  and 
declared  his  disavowal  of  the  doctrine  of  transubstantiation. 
In  order  to  keep  out  the  Catholics,  many  of  the  dissenters 
bound  themselves  to  take  communion  at  the  hands  of  the 
Episcopal  clergy,  or  to  hold  no  office  within  the  gift  of  the 
English  government.  They  thought  soon  to  remove  the 
test  for  themselves,  and  let  the  one  applying  to  the  Catholics 
remain  ;  but  in  this  they  were  disappointed,  for  it  remained 
in  force  152  years,  not  being  repealed  until  the  year  1828. 
This  law  was  very  injurious  to  the  morals  of  the  nation, 
tending  to  corrupt  the  consciences  of  men,  and  make  them 
hypocrites.  Persons  of  the  \rorst  character  would  not 
hesitate  to  come  to  the  communion  table,  in  order  that  they 
might  be  eligible  to  office,  while  men  who  were  conscientious 
and  worthy,  would  refuse  to  submit  to  such  an  unjust  require- 
ment. 


CHAPTER  XIII. 


ENGLISH  BAPTIST  MARTYRS. 

EFOE,  Delaune,  and  other  illustrious  men  suffered 
during  the  reign  of  the  Stuarts  for  being  Baptists. 
Thomas  Delaune,  a  man  of  great  ability  as  his 
works  clearly  show,  was  imprisoned.  Daniel  De- 
foe, the  author  of  "Robinson  Crusoe"  was  a 
man  of  eminence,  and  in  sentiment  a  Baptist.  He  was  born 
in  London  in  the  year  1661,  and  is  the  author  of  a  number 
of  books  both  of  prose  and  poetry.  His  "Robinson  Crusoe" 
was  by  no  means  the  ablest  of  his  literary  productions. 
One  of  his  works,  published  in  1702,  is  entitled:  "The 
shortest  way  with  Dissenters."  It  is  written  in  an  ironical 
style,  and  attacks  with  severe  sarcasm  those  who  persecuted 
others  for  conscience'  sake.  This  book  the  House  of  Com- 
mons declared  to  be  a  seditious  libel.  The  author  was  sen- 
tenced by  the  court  to  be  fined,  imprisoned  and  pilloried. 
He  bore  this  punishment  with  meekness  and  cheerfulness, 
knowing  that  it  is  only  crime,  and  not  the  prison  or  the  scaf- 
fold that  causes  shame,  and  remained  in  prison  two  years.  In 
the  reign  of  Queen  Ann,  he  was  again  imprisoned  for  writ- 
ing another  book  of  the  same  character. 

Defoe   was  a  man  of  a  very  superior  natural  abilities, 
possessing  a  vivid  imagination  along  with  a  sound  judgment. 


126  The  Story  of  the  Baptists. 

He  was  a  vigorous  writer  and  he  wielded  his  pen  in  defense 
of  the  Baptists  and  in  advocacy  of  human  liberty,  and  for 
this  hf  suffered. 

Thomas  Delaune  whom  Ivimey  calls  the  "Champion  of 
Nonconformity,"  was  another  sufferer  for  conscience  sake. 
His  parents  were  Baptists  and  very  poor.  He  was  educated 
near  Cork,  by  Squire  Riggs,  whose  tenants  his  parents  were. 
At  sixteen  he  became  the  clerk  of  Mr.  Bamfield,at  Kingsale, 
and  was  converted  through  the  instrumentality  of  his 
employer.  He  became  at  once,  an  earnest  active  Christian, 
and  his  zeal  for  the  truth  soon  brought  upon  him  persecution, 
on  account  of  which  he  came  to  London,  where  he  taught  a 
grammer  school  and  also  served  as  pastor  of  a  Baptist  church. 
About  this  time  Dr.  Calamy,  a  clergyman  of  the  Church  of 
England,  published  a  sermon  entitled:  "Scrupulous  Conscien- 
ces ; "  in  which  he  challenged  the  nonconformists  to  a  fair 
and  honorable  discussion  of  the  points  at  issue  between  them- 
selves and  the  Church  of  England.  Thomas  Delaune  who 
was  a  learned  man,  accepted  the  challenge,  and  replied  in  a 
most  effective  manner,  in  a  work  entitled  ;  "A  Plea  for  Non- 
conformists;" justifying  the  separation.  This  book  passed 
through  twenty  editions,  and  was  never  answered,  except  by 
abuse  and  stripes.  Defoe,  says:  "The  book  is  perfect  of 
itself.  Never  author  left  behind  him  a  more  finished  piece, 
and  I  believe  the  dispute  is  entirely  ended.  If  any  man  ask 
what  we  can  say  why  the  dissenters  differ  from  the  church 
of  England,  and  what  they  can  plead  for  it  I  can  recommend 
no  better  reply  than  this,  Let  them  answer  in  short,  Thomas 
Delaune,  and  desire  the  querist  to  read  the  book."* 

Yet  for  publishing  this  book,  Delaune  was  cast  into 
Newgate  prison,  where  he  was  placed  among  the  vilest 
wretches.  At  the  same  time  that  the  author  was  arrested, 
his  work  was  seized  while  passing  through  the  press.  This  was 

*Ivimey  I.  p    403. 


128  The  Story  of  the  Baptists. 

in  the  year  1683,  and  in  January  of  the  next  year  he  was 
brought  from  prison  to  be  tried  on  the  charge  of  "false,  sedi- 
tious, and  scandalous  libel,  against  the  King  and  the  Book  of 
Common  Prayer."  He  offended  against  the  latter  by  pointing 
out  its  errors,and  by  showing  that  it  contains  many  things  that 
are  unscriptural,  and  therefore  to  be  rejected  by  Christians 
who  are  bound  only  by  what  is  taught  in  the  word  of  God. 
This  was  considered  a  great  offense.  At  his  trial  Mr.  Delaune, 
said  to  the  court ;  "If  what  I  have  written  be  true,  it  is  no 
crime,  unless  truth  be  made  a  crime.  If  false,  let  Dr.  Calamy, 
orany  of  the  guides  of  your  church,  confute  me  as  he  promised 
in  his  sermon  aforesaid,  by  good  Scripture  and  good  reason, 
then  will  I  submit.  If  the  latter  method  be  not  taken  I  must 
repeat  it,  'tis  very  hard,  my  lord,  'tis  very  hard." 

But  the  court  refused  to  listen  to  any  appeals  of  reason, 
and  he  was  condemned  to  pay  a  fine  of  one  hundred  marks, 
and  to  give  bail  for  his  good  behavior  for  one  year.  His 
books  were  to  be  burned  before  the  Royal  Exchange,  Lor.don. 
The  sentence  meant  that  he  was  to  surfer  in  prison  till  death 
came  to  his  release.  Dr.  Calamy  approved,  at  least  here- 
fused  to  use  his  influence  to  prevent  it,  although  he  was  ap- 
pealed to  by  Mr.  Delaune,  who  reminded  him  that  he  pro- 
fessed to  be  a  Christian  minister  and  that  he  had  invited  the 
discussion.  "This  is  not  the  treatment,"  said  he,  "which  one 
scholar  deserves  of  another."  He  told  Dr.  Calamy  that  he 
wanted  to  be  convinced  by  something  more  like  divinity, 
than  Newgate  prison,  and  said ;  "You  would  have  performed 
the  office  of  a  divine,  in  visiting  my  place  of  confinement,  to 
argue  me  out  of  my  doubts,  which  you  promised  Scripture  and 
reason ,  not  a  mittimus,  or  Newgate,  could  easily  do.  To 
the  former  I  can  yield,  to  the  latter  it  seems  I  must.  This  is 
a  severe  kind  of  logic  and  will  probably  dispute  me  out.of 
the  world."  * 

*Ivimey  I.  p.  397.  * 


English  Baptist  Martyrs.  129 

Defoe,  who  wrote  the  preface  to  the  seventeenth  edition 
of  Delaune's  work,  gives  us  the  following  sad  account  of  his 
imprisonment:  "His  expensive  prosecution,  depriving  him 
of  his  livelikood,  which  was  a  grammar  school,  and  long 
imprisonment,  had  made  him  not  only  unable  to  pay  his  fine, 
but  unable  to  subsist  himself  and  his  family.  He  continued  in 
close  confinement  in  the  prison  at  Newgate,  about  fifteen 
months,  and  suffered  there  great  hardships  by  extreme 
poverty,  being  so  entirely  reduced  by  this  disaster,  that  he 
had  no  subsistence  but  what  was  contributed  by  such  friends 
as  came  to  visit  him.  His  behavior  in  this  distress,  was  like 
the  greatness  of  mind  he  discovered  at  his  trial.  And  the 
same  spirit  which  appears  in  his  writings,  appeared  in  his 
conversation,  and  supported  him  with  invincible  patience 
under  the  greatest  extremities.  But  long  confinement  and 
distress  of  various  kinds,  at  last  conquered  him.  He  had  a 
wife  and  two  small  children,  all  with  him  in  prison,  for  they 
had  no  subsistence  elsewhere.  The  closeness  and  incon- 
venience of  the  place  first  affected  them,  and  all  three  by 
lingering  sorrow  and  sickness,  died  in  the  prison.  At  last, 
worn  out  with  trouble  and  hopeless  of  relief,  and  too  much 
abandoned  by  those  who  should  have  taken  some  other  care 
of  him,  this  excellent  person  sank  under  the  burden,  and 
died  also.  I  cannot  refrain  saying,  such  a  champion  of  such 
a  cause  deserved  better  usage.  And  it  was  very  hard  such  a 
man,  such  a  Christian,  such  a  scholar,  and  on  such  an  occa- 
sion, should  starve  in  a  dungeon,  and  that  the  whole  body 
of  Dissenters  in  England,  whose  cause  he  died  for  defending, 
should  not  raise  him  sixty-six  pounds,  thirteen  shillings  and 
four  pence  to  save  his  life  !"  "I  am  sorry  to  say,"  continues 
Defoe,  "he  is  one  of  near  8000  Protestant  dissenters,  who 
perished  in  prison  in  the  days  of  that^merciful  prince,  King 
Charles  II." 


130  The  Story  of  the  Baptists. 

Another  martyr  for  the  truth  was  Francis  Bamfield.  He 
was  a  learned  and  excellent,  man.  Ivimey  gives  a  full  account 
of  him.*  He  was  educated  at  Oxford  University,  and  en- 
tered the  ministry  of  the  Church  of  England.  But  he  became 
dissatisfied  on  account  of  the  corruptions  and  errors  which 
he  found  in  the  establishment.  The  •'  Act  of  Uniformity  " 
proved  the  occasion,  and  he  left  his  growing  congregation  at 
Sherborne  and  became  a  nonconformist  minister.  A  short 
time  after,  he  was  preaching  in  his  own  house,  when  he  was 
arrested  with  his  assistant  and  twenty-five  of  the  principal 
persons,  and  thrown  into  prison.  On  the  Lord's  day  he 
preached  in  the  prison  yard,  and  numbers  of  the  town's 
people  assembled  to  hear  him.  Afterwards  he  suffered  for 
eight  years  in  Dorchester  jail,  where  he  preached  almost  every 
day  to  the  people  who  resorted  to  the  jail  to  hear  him.  Dur- 
ing this  time  a  church  was  organized  of  those  who  were  con- 
verted under  his  preaching.  After  his  release  in  1675,  he 
went  from  county  to  county,  preaching  the  word,  for  which 
he  was  again  imprisoned  at  Salisbury.  In  the  year  1676,  he 
became  pastor  of  a  Sabbatarian  Baptist  church,  which  he 
formed  in  London  at  Pinner's  Hall.  His  congregations  were 
frequently  broken  up  by  officers  of  the  law.  On  one  occasion 
while  preaching,  a  constable  entered  the  room  and  interrupt- 
ing him,  said  :  "I  have  a  warrant  from  the  Lord  Mayor  to 
disturb  your  meeting."  "  I  have  a  warrant  from  the  Lord 
'Jesus  Christ ;  who  is  Lord  Maximus,  to  go  on  ;"  replied  the 
courageous  preacher,  and  he  proceeded  with  his  discourse. 
But  he  was  seized  and  taken  off,  with  six  of  his  members, 
who  were  fined  ten  pounds  each.  They  met  again  and  re- 
sumed their  services  in  the  afternoon  of  the  same  day,  but 
their  meeting  was  again  broken  up.  They  then  went  to  the 
house  of  the  pastor  where  they  concluded  the  religious  exer- 

*  I.  II.  Volumes,  History  Baptists. 


132  The  Story  of  the  Baptists. 

cises  of  the  day.  But  on  the  following  Sabbath  he  was  again 
arrested,  and  as  he  refused  to  sign  the  oath  of  conformity, 
he  was  declared  out  of  the  king's  protection,  sent  to  prison 
for  life, or  during  the  king's  pleasure.  After  enduring  the  hard- 
ships of  Newgate  prison  for  about  a  year,  he  died,  adding 
another  noble  name  to  the  list  of  Baptist  martyrs. 

Another  victim  of  the  persecutors  of  those  times,  was 
Vavasor  Powell,  who  is  called  the  "Whitefield  of  Wales."  He 
was  bora  in  1617,  was  learned  in  the  languages,  and  while  a 
young  man  received  ordination  as  a  minister  of  the  Episcopal 
Church  and  for  awhile  officiated  at  Clem.  He  confessed  after- 
wards his  unfitness  for  the  sacred  office,  because  he  slighted 
the  Scriptures  and  was  a  stranger  to  secret  and  spiritual 
prayer,  and  a  great  profaner  of  the  Sabbath.  One  day  as  he 
was  preaching  on  the  Sabbath,  a  Puritan  rebuked  him  which 
led  him  to  be  concerned  for  his  soul.  He  was  afterward 
converted  and  joined  the  nonconformsits,  being  baptized  on 
profession  of  his  faith  in  1636,  and  finally  became  a  Baptist 
minister.  His  eloquence  and  zeal  made  him  very  popular  as 
a  preacher  and  at  the  same  time  exposed  him  to  the  hatred 
and  malice  of  his  enemies.  He  was  imprisoned  thirteen  years, 
or  nearly  all  the  time  from  the  restoration  to  his  death.  On 
one  occasion  while  preaching,  he  was  seized  along  with 
sixty  or  seventy  of  his  hearers.  As  it  was  too  late  to  take 
them  to  the  magistrate,  the  mob  who  made  the  arrest  placed 
their  prisoners  in  the  church.  Here  in  the  midst  of  the 
night,  Mr.  Powell  preached  a  sermon  to  his  fellow  prisoners 
from  Matthew  10  :  28  ;  "And  fear  not  them  which  kill  the 
body,  but  are  not  able  to  kill  the  soul,  but  rather  fear  him 
who  is  able  to  destroy  both  soul  and  body  in  hell."  The 
next  day  they  were  taken  to  the  office  of  the  magistrate  who 
was  not  at  home  when  they  arrived.  While  they  were  wait- 
ing for  his  return  Mr.  Powell  again  preached,  having  among 


English  Baptist  Martyrs.  133 

his  hearers  the  family  of  the  magistrate,  who  on  his  return 
home,  was  not  a  little  annoyed  at  finding  his  house  turned 
into  a  conventicle.  But  his  daughter,  who  had  been  deeply 
impressed  by  the  sermon,  pleaded  for  the  preacher's  release, 
which  was  reluctantly  granted. 

In  1642,  he  was  compelled  to  leave  home  in  order  to 
escape  persecution,  and  came  to  London  where  he  preached 
with  great  acceptance,  he  being  equally  fluent  in  English  and 
in  Welsh.  Afterwards  he  went  into  Kent,  where  he  preached 
and  labored  with  great  success.  After  three  years  he  re- 
turned to  Wales,  where  he  remained  fourteen  years,  going 
about  from  place  to  place,  preaching  and  planting  churches. 
Often  he  would  ride  a  hundred  miles  in  a  week,  preaching 
at  every  place  where  he  could  gain  admittance  by  night  or 
day.  There  was  scarcely  a  church,  chapel,  or  town  hall,  in 
all  Wales,  in  which  he  had  not  preached.  In  the  year  1660, 
he  was  again  persecuted  and  thrown  into  prison.  Fortunately 
he  had  been  in  prison  only  nine  weeks,  when,  at  the  corona- 
tion of  Charles  I.,  a  general  pardon  and  jail  delivery  were 
proclaimed,  and  he  was  released.  At  another  time  he  was 
confined  in  a  loathsome  prison  in  London  for  two  years. 
Here  his  health  was  permanently  impaired  by  the  noisome 
effluvia  to  which  he  was  exposed.  He  was  removed  to  South 
Sea  Castle  where  he  was  confined  for  five  years  longer. 
After  his  release  he  returned  to  Wales,  where  he  resumed  the 
work  of  preaching.*  But  here  he  was  again  arrested  on  the 
charge  of  an  Episcopal  clergyman,  who  accused  some  of  his 
hearers  of  going  to  their  place  of  meeting,  armed  to  resist 
the  authorities  in  case  of  interference.  Although  this  charge 
was  false,  and  could  not  be  proven,  Mr.  Powell  was  still 
retained  in  prison.  By  the  intervention  of  his  friends,  he 
was  taken  to  London  for  trial.  The  court  decided  that  the 

*  Ivimey;  and  Davis'  Hist  Welsh  BaptUu. 


134  The  Story  of  the  Baptists. 

proceedings  by  which  he  was  imprisoned,  were  illegal,  yet  the 
magistrate  committed  him  in  defiance  of  law  and  justice,  to 
the  Fleet  prison,  where  he  remained  until  he  died,  in  the 
year  1670. 

His  sufferings  were  great  but  he  bore  them  all  with 
patience.  During  his  last  illness,  which  continued  about  a 
month,  his  physician  forbade  much  talking,  but  so  great  was 
his  zeal,  that  he  could  not  refrain  from  speaking  and  singing 
and  praising  God,  until  he  was  exhausted.  Thus  his  last 
days  were  spent  in  rapturous  praise  and  joyous  worship,  so 
that  his  gloomy  prison  became  to  him  a  palace  of  beauty  and 
delight,  where  he  waited  till  death  came  and  "dissolved  the 
earthly  house,"  and  the  ransomed  spirit  took  its  flight  to  the 
mansions  on  high.  Mr.  Powell  was  one  of  the  many  Baptist 
preachers  who  from  the  earliest  period  down  to  the  present 
day,  have  become  famous  for  piety,  eloquence,  and  suffering 
for  Christ  in  the  principality.  The  name  of  Christmas 
Evans,  born  in  1 766,  stands  among  the  illustrious  preachers 
of  the  world. 

The  accession  of  King  James  II.,  in  1685,  brought  no 
relief  to  the  persecuted  flock  of  Christ.  His  reign  was 
marked  by  the  same  cruel  excesses,  as  characterized  the 
latter  part  of  the  reign  of  Charles  II.  James  was  an  avowed 
papist  and  tried  to  restore  to  power  the  Papal  Church.  The 
nonconformists  were  obliged  to  hold  their  meetings  in  the 
night,  often  assembling  at  midnight,  or  just  before  the  break 
of  day.  Sentinels  were  stationed  outside  of  the  building  in 
which  the  flock  was  gathered,  in  order  to  give  warning  of 
the  wolf's  approach,  which  often  came  suddenly  in  the  shape 
of  the  mercenary  spy  and  informer.  In  these  meetings  sing- 
ing had  to  be  omitted  and  even  the  voice  of  the  zealous 
preacher  was  likely  to  attract  the  vultures  of  prey.  The 


English  Baptist  Martyrs.  135 

buildings  where  they  met  were  sometimes  provided  with 
places  of  concealment,  or  a  trap  door,  in  order  that  the 
minister,  who  was  always  a  special  object  of  vengeance,  might 
make  his  escape.  But  notwithstanding  all  their  precaution 
it  was  often  impossible  to  escape  the  malicious  vigilance  of 
the  informers,  who  like  a  pack  of  hungry  blood-hounds  were 
set  upon  their  track.  No  dissenting  minister  was  safe.  No 
matter  how  blameless  his  life,  no  matter  how  eminent  for 
learning  and  piety  a  man  might  be,  if  he  dared  to  preach  the 
gospel,  or  worship  God  in  any  way  different  from  that  which 
the  ecclesiastical  law  prescribed,  he  was  exposed  to  insult 
and  abuse,  even  in  the  streets,  and  liable  to  arrest  and  fines 
and  imprisonment.  These  penalties  were  inflicted  upon 
vast  numbers,  both  ministers  and  others,  who  suffered 
untold  agonies  on  account  of  their  fidelity  to  the  truth 
and  the  rights  of  conscience. 


P.  i36 


SPURGEON'S    CHURCH.  See  page  32! 


.VM.uumiii.uiiUUiiU 
=dr=Jr=Ji=J 


CHAPTER  XIV. 
THE  DAWN  OF  FREEDOM. 

UR  history  now  reaches  a  period  which  may  be 
called  "The  Dawn  of  Freedom,"  because  the 
dark  times  of  persecution  begin  to  give  place  to 
the  increasing  light  of  religious  liberty,  but  deeds 
of  darkness  were  still  committed.  King  James  II., 
who  had  been  engaged  in  bitterly  persecuting  the  dissenters, 
suddenly  changed  his  policy. 

In  1687,  his  "  Declaration  of  Indulgence"  was  issued, 
removing  all  restraint  on  nonconformists,  whether  Papists 
or  Protestants,  at  the  royal  pleasure.  His  object  was  to 
secure  supreme  power  for  himself,  and  toleration  for  papists. 

While  some  of  the  Baptists  were  deceived  by  this  seem- 
ing conversion  to  the  doctrine  of  religious  liberty,  many  of 
them  were  shrewd  enough  to  see  that  it  was  only  in  the 
interests  of  the  papists,  to  give  them  relief,  that  this  stretch 
of  kingly  power  was  hazarded.  Whatever  was  his  motive, 
yet  he  did  grant  them  enlarged  liberties.  The  churchmen 
he  oppressed.-  In  order  to  win  their  favor  and  secure  their 
aid  in  his  designs,  special  favors  were  bestowed  on  the  dis- 
senters, and  civil  honors  were  even  thrust  upon  them.  But 


138  The  Story  of  the  Baptists. 

Dr.  Cramp  says ;  "  Every  one  knows  what  followed.  The 
English  were  not  to  be  cajoled.  They  had  no  taste  for 
popery  and  arbitrary  power.  The  deliverer  came.  The 
tyrant  fled.  Persecution  ceased.  Thanks  be  to  God  for  the 
Revolution  of  1688  !" 

We  give  an  account  of  some  of  the  distinguished  and 
noble  men  who  suffered  during  the  reigns  of  Charles  II.,  and 
James  II.,  and  yet  lived  to  see  the  dawn  of  religious  freedom. 

One  of  these  was  William  Kiffin,  who  though  a  most 
faithful  subject  and  law  abiding  citizen,  was  compelled  to 
feel  the  heavy  hand  of  these  monarchs  simply  because  he 
was  a  Baptist.  We  have  some  account  of  his  life  from  his 
own  pen.  He  was  a  merchant  prince  of  London,  and  at  the 
same  time  a  prince  among  preachers.  Ivimey  calls  him, 
"The  Father  of  the  Particular  Baptists."  His  fortune  was 
gained  honestly  by  trade  with  Holland,  and  not  as  many 
were  gained  in  his  day,  as  well  as  in  ours,  by  dishonest 
means. 

Mr.  Kiffin  was  born  in  London,  in  1616,  and  was  con- 
verted in  early  life.  He  had  the  plague  when  9  years  old. 
At  first  joined  the  Independents,  but  afterward  withdrew, 
along  with  many  others,  and  united  with  the  First  Particular 
Baptist  church,  Mr.  Spilsbury's  people.  Soon  after  1640, 
he  withdrew  from  this  church,  because  he  would  not  agree 
with  them  as  to  the  propriety  of  suffering  ministers  to  preach 
amongst  them  who  had  not  been  immersed.* 

Mr.  Kiffin  was  instrumental  in  forming,  along  with 
others,  the  Devonshire  Square  church,  of  which  he  was 
chosen  pastor,  in  which  position  he  remained  for  sixty  years, 
to  the  time  of  his  death. 

*lvimey,  Hist.  Baptists,  I,  pp.  296,  297. 


The  Dawn  of  Freedom.  139 

It  was  his  to  be  tried  both  by  adversity  and  prosperity, 
having  not  only  riches,  but  the  honors  of  the  world  bestowed 
upon  him.  He  was  well  known  to  kings  James  and  Charles. 
On  one  occasion,  Charles  sent  to  borrow  of  him,  $200,000. 
Mr.  Kiffin  knowing  well  the  unprincipled  character  of  the 
king,  sent  word  that  he  had  not  so  much  money  at  his  com- 
mand, but  if  his  majesty  would  accept  it,  he  would  make  him 
a  present  of  $40,000.  Charles  accepted  the  gift,  and  Mr. 
Kiffin  in  referring  to  the  transaction,  said  that  he  had  saved 
$160,000.  Possessed  of  great  influence  at  court,  he  used  it, 
as  well  as  his  wealth,  for  the  protection  of  his  oppressed 
brethren.  Lord  Arlington  told  him  that  his  name  was  in 
every  list  of  disaffected  persons  fit  to  be  secured  ;  "  yet  the 
king  would  never  hear  anything  against  me,"  he  remarked. 
This  did  not  save  him,  however,  from  frequent  arrest  and 
imprisonment.  But  the  Lord  always  raised  up  friends  for 
him,  and  Mr.  Kiffin  regarded  his  deliverances,  as  merci- 
ful providences.  Soon  after  he  was  converted  he  was  stoned 
as  he  was  leaving  church  ;  but  some  time  after,  he  was  called 
upon  to  visit  a  dying  man,  who  sent  for  him  to  confess  that 
it  was  he  who  had  stoned  him. 

He  was  arrested  while  attending  meeting  at  Southwark, 
charged  with  preaching  treason  from  the  pulpit.  This  was 
before  the  differences  arose  between  the  king  and  the  parlia- 
ment. During  his  imprisonment,  some  brutal  prisoners  were 
hired  to  kill  him,  but  were  diverted  from  their  purpose  by  his 
kindness  to  them.  Again  he  was  charged  with  conspiring  with 
others  to  overthrow  the  state.  At  another  time  he  was  charged 
by  the  Duke  of  Buckingham  with  hiring  two  men  to  assassinate 
the  king.  He  had  some  difficulty  to  establish  his  innocence,  but 
he  finally  did.  After  his  affliction  in  the  death  of  his  sons 
the  laws  were  put  into  execution  against  dissenters,  and  Mr. 
Kiffin  was  arrested,  and  prosecuted  by  persons  who  were 


140  The  Story  of  the  Baptists. 

anxious  to  secure  the  fine,  which  was  two  hundred  dollars. 
He  put  this  sum  into  the  hands  of  an  officer,  but  succeeded 
through  some  errors  in  the  proceedings  in  defeating  the  in- 
formers on  the  trial.  The  trial  cost  him  one  hundred 
and  fifty  dollars,  but  he  did  not  have  to  pay  the  fine. 
This  result  discouraged  the  informers  from  proceeding 
against  other  brethren.  But  his  enemies  were  determined 
to  entrap  him.  They  attended  his  meetings  and  se- 
cretly kept  a  record  of  them,  and  finally  prosecuted 
him  for  them  all  at  once,  attempting  to  have  him  fined 
$1,500.00.  But  he  again  defeated  them  at  law  through  errors 
in  the  records,  and  they  were  compelled  to  abandon  the 
suit. 

In  addition  to  these  troubles  and  in  the  midst  of  them, 
Mr.  Kiffin  was  called  to  pass  through  deep  afflictions  in  his 
family.  His  oldest  son,  who  was  about  twenty  years  of  age, 
was  called  away  from  earth  to  heaven.  His  obedience  to  his 
parents  and  forwardness  in  the  ways  of  God,  were  such  as 
made  him  very  amiable  in  the  eyes  of  all  who  knew  him.  His 
death  was  a  great  affliction  to  his  parents.  His  second  son, 
who  possessed  a  feeble  constitution,  was  sent  abroad  to  travel 
according  to  his  desire.  The  father  engaged  the  services  of  a 
young  minister  to  accompany  his  son,  and  especially  to  guard 
him  against  the  corrupting  influences  of  the  popish  religion. 
This  young  minister,  though  his  expenses  were  paid,  deserted 
his  charge,  who  soon  after,  at  Venice,  got  into  a  dispute  with 
a  Romish  priest.  The  priest  for  revenge  destroyed  him  with 
poison.  Mr.  Kiffin  felt  himself  greatly  supported  and  com- 
forted by  his  heavenly  Father  and  ever  acknowledged  God's 
providence  and  mercy. 

Dr.  Cramp  says,  "  Here  is  a  fine  trait  of  the  good  old 
Protestantism.  William  Kiffin  would  not  have  acted  like 
some  of  the  moderns  who  send  their  children  to  Roman 


142  The  Story  of  the  Baptists. 

Catholic  schools.  So  solicitous  was  he  for  his  sons  preserva- 
tion from  the  insidious  error,  that  he  was  content  to  incur  a 
double  expense  on  his  tour,  rather  than  risk  his  spiritual 
safety.  All  honor  to  him." 

Only  three  years  after  this,  he  was  called  to  bear  a  still 
greater  affliction.  His  wife  died  October  2,1682.  His  own 
words  show  how  noble  a  woman  she  was,  and  how  highly  he 
esteemed  her.  He  says  :  "It  pleased  the  Lord  to  take  to 
himself  my  dear  and  faithful  wife,  with  whom  I  had  lived 
forty-four  years  ;  whose  tenderness  to  me  and  faithfulness 
to  God,  were  such  as  cannot  by  me  be  expressed,  as  she  con- 
stantly sympathized  with  me  in  all  my  afflictions,  and  I  can 
truly  say,  I  never  heard  her  utter  the  least  discontent  under 
all  the  providences  that  attended  myself  or  her.  Eying  the 
hand  of  God  in  them  she  was  a  constant  encourager  of  me  in 
the  ways  of  God.  Her  death  was  the  greatest  sorrow  to  me 
that  I  ever  met  with  in  the  world."*  But  a  two-fold  sorrow 
came  upon  him  only  the  next  year,  and  that  too  without  his 
wife  to  help  him  bear  the  crushing  weight.  Two  of  his  grand- 
sons, Benjamin,  and  William  Hewlings,  who  with  their 
widowed  mother  had  found  a  home  in  Mr.  Kiffin's  family, 
joined  the  ill-fated  expedition  of  the  Duke  of  Monmouth, 
who  claimed  the  throne  of  his  father  Charles  II.,  and  as  King 
James  was  a  tyrant  and  a  papist,  these  young  men,  who  loved 
liberty,  were  induced  to  join  the  duke's  ranks.  But  the  en- 
terprise ended  in  disaster  and  ruin.  The  two  Hewling 
brothers  were  taken  prisoners  and  condemned  to  death.  They 
were  both  young  men  of  great  beauty  and  grace  of  person, 
heirs  to  a  large  fortune  and  the  last  male  descendents  of  their 
family.  But  better  than  all  this  they  possessed  superior 
talents,  excellent  moral  character,  eminent  piety,  and  were 

*Ivimey's  II.  318. 


The  Dawn  of  Freedom.  143 

devoted  Baptists.  Earnest  petitions  from  their  mother  and 
from  Mr.  Kiffin  were  presented  for  their  lives,  but  in  vain. 
King  James  would  not  be  moved. 

They  were  executed  separately.  But  the  bearing  of 
both  the  young  martyrs,  was  characterized  by  a  sublime 
heroism.  Both  lay  down  their  lives  with  heavenly  resig- 
nation and  joy.  The  people  and  officers  who  witnessed 
their  triumphant  death,  were  convinced  of  their  piety  and 
were  deeply  affected.  Some  of  the  officers  were  heard  to 
say,  that  they  would  have  been  glad  to  change  conditions 
with  those  young  men.  Many  persons  who  witnessed 
the  scene  said ;  it  both  broke  and  rejoiced  their  hearts. 
From  the  noble  bearing  of  these  and  other  Christian  young 
men  who  died  as  martyrs  for  liberty  it  became  a  commo  n 
saying,  "If  you  would  learn  how  to-  die,  go  to  the  young 
men  of  Taunton." 

In  carrying  out  his  purposes  the  king  sought  to  gain  the 
good  graces  of  Mr.  Kffiin  by  appointing  him,  under  the  new 
charter,  to  the  office  of  alderman  of  the  city  of  London. 
He  sent  for  Mr.  Kiffin  to  attend  him  at  court.  When  he 
went  thither  in  obedience  to  the  king's  commandment  he 
found  many  lords  and  gentlemen.  The"  king  came  up  to 
him  and  addressed  him  with  all  the  little  grace  he  was 
master  of.  He  concluded  by  telling  Mr.  Kiffin  that  he  had 
put  him  down  as  alderman.  This  would  have  been 
regarded  by  most  men  as  a  great  honor,  but  Mr.  Kiffin  re- 
plied ;  "  Sire,  I  am  a  very  old  man,  and  have  withdrawn 
myself  from  all  kind  of  business  for  some  years  past,  and  am 
incapable  of  doing  any  service,  in  such  an  affair,  to  your 
majesty  in  the  city.  Besides  Sire,"  the  old  man  went  on, 
fixing  his  eyes  steadfastly  on  the  king,  while  the  tears  ran 
down  his  cheeks,  "  the  death  of  my  grandsons  gave  a  wound 


144  The  Story  of  the  Baptists. 

to  my  heart  which  is  still  bleeding,  and  will  never  close  but 
in  the  grave."  The  king  was  deeply  struck  by  the  manner, 
the  freedom,  and  the  spirit  of  this  unexpected  rebuke.  A 
total  silence  ensued,  while  the  fallen  countenance  of  James 
seemed  to  shrink  from  the  horrid  remembrance.  In  a 
minute  or  two,  however,  he  recovered  himself  enough  to  say: 
"  Mr.  Kiffin,  I  shall  find  a  balsam  for  that  sore,"  and  im- 
mediately turned  about  to  a  lord  in  waiting.*  Mr.  Kiffin  at 
first  declined  to  accept  the  appointment,  because  he  believed 
that  the  king's  design  was  to  overthrow  the  Protestant 
religion.  But  he  was  induced  afterward  to  accept  it  in 
order  to  escape  the  severe  penalties  to  which  he  would  have 
subjected  himself  by  an  absolute  refusal.  After  fulfilling  the 
duties  of  his  office  for  about  nine  months,  he  was  dis- 
charged, very  much  to  his  relief.  He  lived  to  an  honored 
and  useful  old  age,  and  died  in  the  year  1701,  in  his  eighty- 
sixth  year. 

Another  of  the  illustrious  men  who  suffered  for  con- 
science' sake  during  the  persecuting  reign  of  Charles  II.,  was 
Benjamin  Keach.  He  was  born  February  29,  1640,  and  was 
one  of  the  most  celebrated  Baptists  of  that  day.  He  suspected 
the  validity  of  infant  Baptism  because  of  the  silence  of  the 
Scriptures  about  it,  and  was  converted  and  baptized  at  the 
age  of  fifteen. 

The  church  discovered  his  talents,  piety,  and  consecra- 
tion to  the  service  of  God,  and  called  him  to  the  work  of  the 
ministry  in  his  eighteenth  year.  He  became  pastor  of  a 
church  for  the  first  time  when  28. years  old.  His  first  church 
was  in  Southwark,  London.  For  four  years  they  were  obliged, 
for  concealment,  to  meet  in  a  private  house  in  Tooley  street, 
but  in  1672,  they  we$e  permitted,  by  the  Act  of  Indulgence, 
to  build  a  house  of  worship.  Mr.  Keach  was  so  successful  in 

*  Ivimey's  I.  473. 


The  Dawn  of  Freedom.  145 

liis  ministry,  that  the  house  was  frequently  enlarged  to  ac- 
commodate the  growing  congregation  until  it  was  capable  of 
holding  nearly  1000  persons. 

Mr.  Keach,  in  leaving  Buckinghamshire  in  1680,  sold  all 
of  his  property.  On  his  way  to  London  with  his  wife  and 
three  children,  the  stage  coach  was  beset  by  highwaymen, 
who  robbed  the  passengers  of  every  thing  of  value.  The 
robbers  left  him  without  money,  with  wife  and  children 
among  strangers,  but  he  found  friends  who  relieved  his 
immediate  necessities.  The  plainness  and  fearlessness  of 
Mr.  Keach  as  a  preacher  exposed  him  afterward  to  persecu- 
tion. Once  he  was  seized  by  four  dragoons,  who  bound  him 
and  laid  him  on  the  ground,  intending  to  trample  him  to 
death  with  their  horses.  But  just  as  they  were  about  to  put 
spurs  to  their  horses  to  Execute  their  murderous  design,  a 
humane  officer  rode  up  and  ordered  them  to  desist.  The  his- 
torian, Crosby,  who  was  a  member  of  his  church,  says  of  him, 
however,  that  he  aimed  to  avoid  hard  censures  of  those  dif- 
fering from  him,  and  was  of  a  peaceful  disposition. 

Mr.  Keach  was  a  voluminous  writer  and  his  works  are 
classed  by  Crosby  as  "practical,  polemical  and  poetical." 
Some  of  his  books  are  still  held  in  high  esteem.  One  of  the 
least  of  his  publications  brought  upon  him  a  great  deal  of 
suffering.  It  was  written  by  him  at  the  age  of  24,  and  was 
called  "The  Child's  Instructor;  or  a  New  and  Easy  Primer." 
This  little  book  contained  an  exposition  of  Baptist  views, 
and  was  declared  to  be  ''Seditions  and  venomous,"  and 
"contrary  to  the  Book  of  Common  Prayer  and  the  Liturgy 
of  the  Church  of  England."* 

The  Chief  Justice,  Hyde,  afterwards  Lord  Clarendon, 
pronounced  sentence,  as  follows,  against  him:  "That  you 

•Ivimey's  History  Baptists,  I.  351. 


The  Dawn  of  Freedom,  147 

shall  go  to  gaol  for  a  fortnight  without  bail  mainprize,  *  * 
and  to  stand  in  the  pillory  at  Aylesbury  in  the  open  market 
*  *  from  eleven  o'clock  to  one.  *  *  And  the  next  Thurs- 
day to  stand  in  the  same  manner,  and  for  the  same  time  in  the 
market  at  Winslow ;  and  there  your  book  shall  be  openly 
burnt  before  yours  face,  by  the  common  hangman.  *  *  And 
yon  shall  forfeit  to  the  king's  majesty  the  sum  of  twenty 
pounds,  shall  remain  in  gaol  until  you  find  sureties  for  your 
good  behavior,and  appearance  at  the  next  assizes,  there  to  re- 
nounce your  doctrines,  and  make  public  submission  as  shall 
be  enjoined  you." 

The  pillory  was  a  very  cruel  mode  of  punishment,  and 
was  usually  inflicted  only  on  the  vilest  criminals.  The 
crowd  were  accustomed  to  pelt  the  helpless  victims  with 
rotten  eggs,  and  even  with  stones,  sometimes  causing  death. 
But  when  the  people  saw  Mr.  Keach  in  the  pillory,  they 
treated  him  with  great  respect,  knowing  him  to  be  a  good 
man.  His  -wife  and  many  of  his  friends  gathered  around 
him,  encouraging  him  with  their  kind  words  of  sympathy 
and  love.  He  spoke  to  those  who  were  about  him,  saying  ; 
"  Good  people,  I  am  not  ashamad  to  stand  here  this  day,  with 
this  paper  on  my  head.  My  Lord  Jesus  was  not  ashamed  to 
suffer  on  the  cross  for  me,  and  it  is  for  his  cause  that  I  am 
made  a  gazing  stock.  Take  notice  that  it  is  not  for  any 
wickedness  that  I  stand  here,  but  for  writing  and  publishing 
his  truths,  which  the  spirit  of  the  Lord  hath  revealed  in  the 
Holy  Scriptures."  He  was  interrupted  by  a  drunken  priest, 
and  then  by  the  jailer,  and  forced  to  stop.  Finally  he 
managed  to  slip  his  hand  loose  and-  taking  his  Bible  from  his 
pocket  he  said  :  "Take  notice  that  the  things  that  I  have 
written  and  published,  and  for  which  I  stand  here  this  day  a 
spectacle  to  men  and  angels  are  all  contained  in  this  book." 
The  jailer  took  the  book  from  him  and  fastened  up  his  hand 


148  The  Story  of  the  Baptists. 

again  in  the  hole.  It  was  impossible,  however,  to  silence  him, 
and  he  said :  "Good  people  the  concernment  for  souls  is 
very  great,  so  that  Christ  died  for  them,  and  truly  a  concern- 
ment for  souls  was  that  which  made  me  to  write  and  publish 
those  things  for  which  I  now  suffer,  and  for  which  I  could 
suffer  far  greater  things  than  these."*  The  officers  interfered 
and  compelled  him  to  be  silent  for  a  time,  but  after  a  while 
he  ventured  to  speak  again  ;  "  O,  did  you  but  experience  the 
great  love  of  God,  and  the  excellencies  that  are  in  him,  it 
would  make  you  willing  to  go  through  any  sufferings  for  his 
sake,  and  I  do  account  this  the  greatest  honor  that  ever  the 
Lord  was  pleased  to  confer  upon  me!"  The  two  hours 
expired  and  he  was  released  from  the  pillory.  He  was  sub- 
jected to  the  same  penalty  at  Winslow  where  he  lived. 

Mr.  Keach  was  a  man  of  weak  constitution,  and  in  1689, 
was  thought  to  be  near  his  end.  His  physician  and  friends, 
gave  him  up.  Hanserd  Knollys,  another  eminent  Baptist  min- 
ister, knelt  by  his  bedside,  and  offered  a  very  earnest  prayer, 
entreating  that  God  would  spare  his  life,  and  add  to  his  days 
the  time  granted  to  Hezekiah.  Mr.  Knollys  then  hastily 
left,  saying,  with  emphasis  ;  "  Brother  Keach,  I  shall  be  in 
heaven  before  you."  It  is  a  remarkable  fact  that  Mr.  Keach 
not  only  recovered,  but  lived  just  fifteen  years  according  to 
the  prayer  offered  in  his  behalf. 

Hanserd  Knollys  was  also  one  of  those  Baptist  ministers 
who  suffered  from  imprisonments  and  other  persecutions, 
but  lived  to  see  the  dawn  of  liberty  in  England.  He 
was  a  native  of  Chalkwell,  Lincolnshire,  and  was  a  man  of 
extensive  learning  and  of  great  eloquence,  as  a  preacher. 
He  wrote  several  books,  among  them  a  Latin,  Greek  and 
Hebrew  Grammar,  written  in  Latin;  and  received  his  educa- 

*  Ivimey's  History  Baptists,  I  ,  353. 


The  Dawn  of  Freedom.  149 

» 

tion  at  the  University  of  Cambridge,  where  he  was  convert- 
ted  while  a  sludent.  After  his  graduation  he  was  ordained, 
and  entered  the  ministry  of  the  Episcopal  Church,  where  he 
labored  faithfully  for  several  years.  In  studying  the  Scrip- 
tures he  found  that  many  things  in  the  Episcopal  Church 
were  not  in  accordance  with  the  word  of  God.  He  gave  up 
his  ordination  and  resolved  not  to  preach  again  until  he 
could  feel  assured  that  he  had  a  call  and  commission  from 
Christ  himself,  but  was  led  out  of  his  darkness  and  doubt 
by  a  Puritan  minister,  and  began  again  to  preach  with  great 
acceptance.  In  1633,  ne  was  driven  from  home  by  persecu- 
tion, and  came  to  New  England  when  he  probably  became 
founder  of  a  Baptist  church  at  Dover,  New  Hampshire,  from 
1635  to  1639.  But  even  here  he  did  not  escape  persecution; 
so  he  returned  to  England  in  1641,  upon  the  solicitation  of 
his  father.  Cotton  Mather,  one  of  the  greatest  New  England 
ministers  of  the  time,  does  him  justice  and  speaks  of  him  in 
very  high  terms,  saying,  that  "his  name  ought  to  live  in 
their  books,  for  his  piety."* 

Mr.  Knollys  served  at  one  time  as  chaplain  in  the  Par- 
liamentary army.  He  established  a  school  in  London,  and 
continued  to  teach  until  near  the  close  of  his  life.  His 
school  was  so  successful,  that  he  was  enabled  to  accumulate 
a  considerable  amount  of  property  from  its  proceeds.  He 
also  preached  and  collected  a  large  congregation  in  London, 
which  was  formed  into  a  church  of  which  he  was  ordained 
pastor  in  1645,  an(^  ^n  which  position  he  remained  until  his 
death,  in  1691.  He  was  several  times  compelled  to  leave 
the  country  for  a  while,  in  order  to  escape  persecution ;  yet 
he  lived  to  the  advanced  age  of  91  years,  and  spent  upwards 
of  70  years  in  the  ministry.  His  life  was  one  of  very  great 

*Ivimey's  History  Baptists,  II.  349. 


150 


The  Story  of  the  Baptists. 


usefulness,  and  he  exerted  wide  spread  influence  which  lived 
long  after  him. 

The  "Hanserd  Knollys  Society"  formed  in  1845  f°r  tne 
republication  of  the  works  of  early  Baptist  authors,  was 
named  after  him.  "  He  being  dead  yet  speaketh." 


FIRST  BAPTIST  CHURCH,  CAMDt.N    \    J    • 

See  page 


CHAPTERXV. 
STRUGGLES  AND  TRIUMPHS. 

»HERE  are  some  remarkable  accounts  of  the  diffi- 
culties the  Broadmead  church,  Bristol,  experienced 
in  its  early  history,  from  the  opposition  of  church 
and  state,  which  will  be  interesting  to  relate. 
They  are  found  in  the  published  "  Broadmead 
Records  "  for  which  we  are  indebted  to  Mr.  Terrill.  It  is 
kept  in  the  form  of  a  diary  of  the  church,  and  was  published 
by  the  "  Hanserd  Knollys  Society.  " 

The  church  was  founded  in  1640.  They  met  regularly  for 
worship,  and  when  they  had  no  preacher  the  brethren  prayed 
and  exhorted.  Besides  the  Sabbath  services,  they  had  a 
week-night  prayer  meeting  held  in  private  houses.  Mr. 
Ewins,  formerly  an  Episcopal  minister,  became  the  pastor  of 
the  Broadmead  church  in  165  r.  His  work  prospered  to  such 
an  extent  as  to  bring  persecution  upon  him  and  his  flock. 
In  July,  1661,  he  was  arrested  while  preaching,  and  impris- 
oned. He  was  released  in  September,  but  as  he  returned  to 
preaching,  he  was  again  imprisoned,  but  soon  released.  In 
1663,  he  was  again  arrested,  and  fined,  and  cast  into  prison, 
till  the  fine  should  be  paid,  where  he  remained  several 
months.  His  people  often  came  to  him,  however,  and  he 


152  The  Story  of  the  Baptists. 

preached  to  them  from  the  window  of  his  jail  while  they 
stood  outside.*  The  fine  demanded  was  ^50, f  and  they  were 
poor  and  not  able  to  raise  so  much  money.  They  would  have 
been  willing  to  sacrifice  almost  everything  they  had  for  the 
sake  of  their  beloved  pastor.  And  indeed  they  did,  after  a 
time,  pay  a  part  of  the  fine,  and  he  was  set  at  liberty.  But 
the  church,  as  well  as  their  pastor,  suffered  great  trouble  from 
their  enemies.  Some  of  the  members  were  often  fined  and 
imprisoned.  The  constables  frequently  broke  up  their  meet- 
ings. Sometimes  on  hearing  that  the  officers  were  coming, 
they  would  run  to  the  garret,  or  into  the  cellar  for  refuge. 
Yet,  notwithstanding  these  trials,  the  Lord  prospered  them, 
and  they  were  enabled  to  keep  up  their  meetings,  even  though 
they  were  compelled  to  forsake  their  chapel,  and  assemble  in 
private  houses.  But  they  did  not  even  then  escape  persecu- 
tion. One  of  their  expedients  to  evade  the  officers,  was  to 
have  the  minister  preach  to  them  from  the  adjoining  house 
through  a  hole  in  the  wall,  made  for  that  purpose.  In  the 
year  1667,  they  obtained  an  upper  room  in  a  warehouse,  in 
which  they  met  for  a  time  ;  but  they  were  soon  compelled  to 
nail  up  the  doors,  and  for  several  months  could  only  meet  in 
the  lanes  and  highways.  The  plague  visited  Bristol  in  1666, 
and  this  fearful  scourge  was  the  only  thi;<g  that  could  stop 
the  violence  of  persecution,  and  for  a  little  while  the  church 
had  rest. 

Mr.  Ewins,  their  pastor,  died,  and  was  succeeded  by 
Mr.  Hardcastle,  in  1671.  For  three  years  they  enjoyed  his 
preaching  in  an  old  Quaker  meeting-house  which  was  secured 
for  their  use.  But  in  1675,  their  pistor  was  sent  to  jail  by 
the  bishop  of  Bristol,  Guy  Carleton,  who  had  resolved  to 
destroy  all  meetings,  and  make  all  come  to  the  established 
church.  The  bishop  was  aided  by  a  lawyer,  who  acted  as 

*  Ivimey,  II.  530;  IV.  262.  t$25o. 


Struggles  and  Triumphs.  153 

spy  and  informer,  for  the  sake  of  the  fine.  But  the  brethren 
were  not  to  be  outdone.  As  the  chief  object  of  their  perse- 
cution was  to  irrest  the  preacher,  the  people  all  sat  together 
in  the  room  with  the  minister  in  their  midst.  To  prevent 
surprise,  some  "women  and  maids"  were  stationed  on  the 
stair-case.  When  the  lawyer  and  officers  arrived,  the  alarm 
was  given,  and  the  minister  stopped  preaching,  and  all 
joined  in  singing  a  psalm,  which  was  no  violation  of  law. 
Some  of  them,  however,  were  generally  dragged  to  prison. 
On  one  occasion,  the  bishop  himself  came  to  the  meeting  to 
have  them  arrested.  But  their  faith  and  endurance  were 
equal  to  the  emergency. 

Mr.  Hardcastle  died  in  1678,  and  for  a  few  years  the 
church,  comparatively,  enjoyed  peace.  But  it  was  not  long 
before  their  worship  was  again  interrupted.  Their  pastor, 
Mr.  Fownes,  was  sent  to  prison  in  1681,  but  he  preached  to 
the  people  from  the  jail  window. 

Here  are  a  few  passages  from  the  records  of  the  church  : 

January  29,  1682.  The  church  met  at  four  different 
places.  Many  of  them  went  in  the  afternoon  on  Durdham 
Down  and  got  into  a  cave  of  a  rock  toward  Clifton,  where 
brother  Thomas  Whinnell  preached  to  them. 

March  12.  Met  in  the  fields  by  Barton  Hundred,  and 
Mr.  Samuel  Buttall,  of  Plymouth,  preached  in  the  forenoon, 
and  brother  Whinnell  In  the  evening.  It  was  thought  there 
were  near  a  thousand  persons  in  the  morning. 

July  2.  Our  pastor  preached  in  another  place  in  the 
wood.  Our  friends  took  much  pains  in  the  rain,  because 
many  informers  were  ordered  out  to  search  ;  and  we  were  in 
peace,  though  there  were  near  twenty  men  and  boys  in 
search. 
10 


BAPTIST  CHAPEL,  PARIS,  FRANCE.         See  page  353. 


Struggles  and  Triumphs.  155 

July  1 6.  Brother  Frowns,  first,  and  brother  Whinnell, 
after,  preached  under  a  tree,  it  being  very  rainy. 

January  21,  1683.  We  met  at  eight  in  the  morning  and 
though  there  were  seven  on  horse  back,  and  twenty  on  foot, 
to  seek  after  us,  we  escaped,  having  broken  up  at  ten. 

March.  This  week  about  one  hundred  and  fifty  dissen- 
ters were  convicted  by  our  recorder,  on  the  statutes  of  23rd 
Elizabeth,  for  £20  a  month,*  for  not  coming  to  church. 

March  25th.  Mr.  Fownes,  though  very  ill,  went  to  the 
meetings  in  the  woods  ;  but  after  three-quarters  of  an  hour, 
we  were  surrounded  by  horse  and  foot,  the  former  in  am- 
bush. 

Mr.  Fownes  was  arrested  and  sent  to  Gloucester  jail  for 
six  months. 

November  i4th.  A  day  of  prayer,  having  some  horus 
together  in  the  wood  between  London  and  Sodbury  Road ; 
the  enemy  came  upon  us  unaware  and  seized  about  eight 
persons;  but  the  brethren  escaped  to  admiration.  The 
bushes  were  of  great  service  to  us.  A  number  of  the  sisters 
were  taken,  and  were  closely  questioned,  but  refused  to  tell 
who  their  preacher  was,  so  they  were  let  go. 

December  30.  Being  a  hard  frost  and  snow  on  the 
ground,  we  met  in  the  wood,  and  though  we  stood  in  the 
snow,  the  sun  shone  upon  us,  and  we  were  in  peace. 

October  10,  1684.  New  mayor  and  sheriff  being  chosen, 
James  Twyford,  sheriff,  threatens  to  find  out  our  little  meet- 
ings, and  he  would  be  like  death,  spare  none. 

On  the  29th  of  November,  1685,  our  pastor,  brother 
Fownes,  died  in  Gloucester  jail,  having  been  kept  there  for 
two  years  and  about  nine  months  a  prisoner,  unjustly  and 
maliciously,  for  the  testimony  of  Jesus  and  preaching  the 
gospel.f 

*  Ouu  hundred  dollars, 
t  Dr.  Cramp. 


156  The  Story  of  the  Baptists. 

He  was  originally  committed  for  six  months,  but  they 
would  not  release  him  unless  he  would  give  bond  for  his  good 
behavior,  which  meant  that  he  would  not  preach  again. 
This,  of  course,  he  would  not  do,  and  consequently  he 
remained  in  prison. 

George  Fownes  was  not,  as  we  may  judge,  the  only 
Baptist  who  either  suffered  or  died  in  prison  in  Eng- 
land. Ministers,  especially,  were  very  cruelly  dealt  with, 
and  many  endured  imprisonments,  some  of  whom  have  been 
mentioned.  Francis  Bamfield  suffered  for  eight  years  in 
Dorchester  jail,  and  ended  his  life  in  Newgate.  Thomas 
Delaune  also  died  in  Newgate.  J«hn  Miller  was  ten  years 
in  Newgate.  Henry  Forty  was  twelve  years  in  prison  at 
Exeter.  John  Bunyan,  also,  suffered  twelve  years  in  Bedford 
jail,  and  Joseph  Wright,  a  man  of  great  piety  and  learning, 
pastor  at  Maidstone,  was  imprisoned  in  the  common  jail  of 
that  place  for  twenty  years.  It  is  not  generally  known  that 
so  many  Baptists  suffered  such  long  imprisonments.  The 
many  are  lost  sight  of  in  the  greatness  of  the  few,  whose 
names  are  familiar. 

A  word,  at  least,  must  be  said  of  the  justly  celebrated 
John  Canne,  the  founder  of  the  Broadmead  church.  He  was 
born  about  1590,  became  eminent  for  his  learning  and  piety, 
was  well  versed  in  the  Scriptures,  and  zealous  in  the  work  of 
reformation  In  his  early  life  he  was  a  member  of  the  Church 
of  England.  He  united  with  the  Baptists,  and  became  pas 
tor  of  a  church  in  Southwark,  London,  in  1621  This  church 
had  but  recently  been  founded  and  held  its  meetings  secretly, 
in  private  houses,  for  fear  of  persecution.  Mr. Canne  preached 
for  them  only  a  short  time,  when  he  was  compelled  to  flee. 
In  1641  he  returned  for  a  short  time  to  England  when  he 
founded  the  Broadmead  church,  at  Bristol,  of  which  the  illus- 


Struggles  and  Triumphs.  157 

trious  Robert  Hall  was,  in  after  years,  pastor.  The  name  of 
John  Canne  has  been  immortalized  by  his  being  the  first  to 
prepare  and  publish  the  English  Bible  with  marginal  refer- 
ences. He  proceeded  on  the  principle,  that  Scripture  is 
itself  the  best  interpreter  of  Scripture.  His  days  were  ended 
in  Amsterdam  in  1667,  where  English  tyranny  had  forced 
him  to  publish  his  first  Bible  with  references  in  1644.  It 
was  afterwards  published  repeatedly,  in  England. 

Some  of  the  ministers  of  this  period  were  not  without 
learning.  Jeremiah  Ives  was  a  man  of  great  natural  abilities 
and  considerable  learning.  He  was  thirty  years  pastor  of  a 
church  in  the  Old  Jewry,  London  ;  and  was  so  celebrated 
for  his  tact  and  power  in  numerous  disputations,  that  Charles 
II.,  invited  him  to  court,  to  hold  a  discussion  with  a  Roman 
Catholic  priest,  who  was  told  that  his  opponent  was  a  clergy- 
man of  the  Church  of  England.  Mr.  Ives  assumed  the  robes 
of  an  Episcopal  minister  at  the  king's  request,  without  know- 
ing the  deceit  intended.  He  pressed  the  priest  very  closely 
and  argued  that  notwithstanding  the  antiquity  of  the  doc- 
trines and  practices  of  Rome,  that  they  were  not  apostolic 
because  unknown  in  any  writing  of  the  apostolic  age.  "That 
argument,"  the  priest  replied,  ''would  be  of  as  much  force 
against  infant  baptism,  which  was  also  unknown  in  the  apos- 
tolic age."  Mr.  Ives  readily  granted  it,  intimating  that  he 
rejected  infant  baptism  on  the  same  ground;  whereupon  the 
priest  abruptly  closed  the  discussion,  saying,  "that  he  had 
been  cheated ;  he  had  come  to  dispute  with  a  Church  of  En- 
gland clergyman,  but  it  was  evident  that  this  was  an  Anabap- 
tist preacher."  This  behavior  of  the  priest  afforded  great 
amusement  for  the  king  and  his  court.* 

In  the  early  part  of  his  ministry.  Nehemiah  Coxe,D.  D., 
lived  at  Cranfield,  Bedfordshire.  .He  was  committed  to  prison- 

"Ivlmey,  II.  604. 


158  The  Story  of  the  Baptists. 

for  preaching  the  pospel.  When  brought  to  his  trial,  at  Bed- 
ford, he  pleaded  in  Greek,  and  on  examination  answered  in 
Hebrew.  The  judge  called  for  the  indictment,  and  found 
him  therein  described  as  "Nehemiah  Coxe,  Cordwainer;" 
at  which  he  expressed  his  astonishment.  Mr.  Coxe  insisted 
on  his  right  to  plead  in  what  language  he  chose,  and  as  none 
of  the  lawyers  could  talk  Greek  or  Hebrew,  the  case  was 
necessarily  dismissed.  "Well,"  said  the  judge,  afterward  to 
the  learned  counsel,  "the  cordwainer  has  wound  you  all  up, 
gentlemen." 

In  these  troublesome  and  dangerous  times,  preachers 
were  often  obliged  to  disguise  themselves  that  they  might  not 
be  recognized  by  the  informers.  "  It  is  said  that  Bunyan,  to 
avoid  discovery,  went  from  a  friend's  house,  disguised  as  a 
carter,  with  his  white  frock,  wide-awake  cap,  and  whip 
in  hand,  to  attend  a  private  meeting  in  a  sheltered  field  or 
barn."  Andrew  Gifford,  of  Bristol,  adopted  similar  ex- 
pedients, at  one  time  appearing  as  an  officer,  at  another  as  a 
gentleman.  "Did  you  not  meet  me  last  night,"  he  said  one 
day  to  a  friend,  "going  through  Lawford's  gate?  Why  did 
you  not  speak  to  me?"  "  I  did  not  see  you,  sir."  "  Did 
you  not  meet  a  tinker?"  "Yes,  sir."  "That  was  I,"  said 
Mr.  Gifford.  George  Hammond  (the  author  of  several  books,) 
pastor  of  the  church  at  Canterbury,  was  a  very  eminent 
and  remarkable  man ;  and  that  he  was  also  a  very  zeal- 
ous man  will  appear  from  the  following  anecdotes.  While 
going  to  preach  at  a  distant  place,  he  was  overtaken  by  a 
storm  of  rain.  While  stopping  under  a  tree  for  shelter,  another 
person,  from  a  house  opposite,  called  to  him  and  told  him, 
that  he  was  an  informer,  and  that  he  had  heard  there  was  to 
be  preaching  in  the  neighborhood,  and  that  he  was  going  to 
give  information  of  those  present.  This  was  the  very  place 
where  Mr.  Hammond  was  to  preach,  so  he  said:  "I  am  a 


160  The  Story  of  the  Baptists. 

man-taker  also."  "Are  you  so?"  replied  the  informer;  "then 
we  will  go  together.  "  They  reached  the  house  and  sat 
some  time  among  the  people.  "  Here  are  the  people,"  said 
Mr.  Hammond  to  the  informer,  "  but  where  is  the  minister  ? 
Unless  there  is  a  minister,  we  cannot  make  a  conventicle  of 
it,  and,  therefore,  I  propose  that  you  or  I  should  preach." 
The  informer  declined,  of  course,  and  Mr.  Hammond  saying : 
"Then  I  must ;  "  preached,  much  to  the  man's  astonishment, 
and  with  energy  and  honor.  The  sermon  was  blessed  to  him, 
for  he  dropped  his  calling  and  became  an  altered  man. 

"  It  happened,  "  says  Crosby,  "that  the  magistrates  of 
Seven  Oikes  sent  some  officers  to  the  congregation  meeting  at 
Brabourn,  who  took  all  the  men  from  thence  and  carried 
them  to  the  town,  where  by  an  order,  they  were  kept 
prisoners,  all  night.  On  the  morrow,  when  the  justices  met 
together,  the  prisoners  were  had  before  them,  and  examined, 
and  after  some  little  discourse  with  them,  were  dismissed. 
They  all, with  one  heart,  full  of  wonder  and  joy,  returned  to 
the  place  from  whence  they  were  taken,  to  return  thanks 
to  God  for  this  so  unexpected  deliverance.  When  they 
came  to  the  place,  to  their  great  surprise  and  inex- 
pressible joy,  they  found  the  women  there,  who  had  not 
departed  from  the  house,  but  had  spent  that  evening,  the  night 
and  morning,  in  prayer  to  God  on  their  behalf." 

Among  the  men  of  note  who  embraced  Baptist  senti- 
ments in  these  times,  was  Dr.  DuVeil,  both  M.  D.  and  D.  D. 
He  was  a  Jew,  born  at  Metz,  and  educated  in  the  Jewish 
religion.  In  the  course  of  his  studies  he  was  led  to  com- 
pare the  Old  and  New  Testament,  and  was  led  thereby  to 
espouse  Christianity.  His  enraged  father  sought  his  life, 
but  he  escaped.  Having  joined  the  Catholic  Church  he  was 
advanced  to  positions  of  great  honor.  Being  called  upon  to 


Struggles  and  Triumphs.  161 

write  against  the  Huguenots  he  studied  their  principles  and 
history,  which  led  him  to  become  a  Protestant.  About 
1677  he  came  to  England  where  he  enjoyed  the  friendship 
and  respect  of  bishops  Conton,  Tillotson,  and  Lloyd,  and 
others  of  the  greatest  dignity  and  worth,  on  account  of  his 
eminence,  piety  and  learning.  Having  free  access  to  the 
library  of  the  bishop  df  London,  he  there  met  with  some 
Baptist  books,  and  afterwards  sought  out  Hanserd  Knollys, 
and  the  learned  John  Gosnold,  into  the  fellowship  of  whose 
church  he  was  soon  baptized.  Of  course  many  turned  their 
backs  upon  him  at  once,  but  Dr.  Tillotson  who  respected  a 
man  for  what  he  was,  and  not  merely  for  his  opinions,  con- 
tinued his  friendship.  After  becoming  a  Baptist,  DuVeil 
wrote  a  commentary  on  the  Acts,  proving  therein,  Baptist 
principles.  Previously  he  had  published  a  learned  expo- 
sition on  other  portions  of  God's  word. 

There  were  at  this  time  many  families  of  prominence 
among  the  Baptists.  One  of  the  most  distinguished  was  that  of 
the  Giffords,  who,  for  three  generations,  adorned  the  ministry. 
Andrew  Gifford,  the  head  of  the  family,  was  born  in  Bristol 
in  1641,  baptized  in  1659,  and  began  his  ministry  at  Pithay 
in  1 66 1.  On  one  occasion  he  was  invited  to  preach  in  a 
state  church,  in  Somersetshire,  at.  the  funeral  of  the  wife  of  a 
wealthy  and  highly  respected  citizen,  but  his  enemies  kept 
the  organ  playing  to  prevent  his  preaching.  Seeing  their 
intention  he  went  into  the  church-yard,  and  mounting  a 
tombstone,  addressed  his  large  audience  without  further  dis- 
turbance. After  this,  the  rector  let  him  have  his  church 
whenever  he  wanted  it,  and  both  Mr.  Gifford  and  his  son 
frequently  preached  there.  His  popularity  was  very  great 
among  the  coiliers,  who  flocked  to  hear  him  in  great  numbers 
in  the  fields.  If  interrupted  by  officers  of  the  law  they 
would  throw  a  great  coat  over  him  to  disguise  him,  and  put 


162  The  Story  of  the  Baptists. 

a  pitchfork  in  his  hand  with  a  bundle  of  hay  on  the  top  of  it 
on  his  shoulders,  and  thus  secure  his  retreat.  *  He  took  an 
active  part  in  the  rebellion  of  the  Duke  of  Monmouth,  but 
escaped  the  misfortune  of  Hastings.  "  He  collected  a  con- 
siderable sum  and  provided  ammunition,  and  when  the 
duke  came  near  the  city,  he  sent  his  son,  Emanuel,  to 
Knowl  Castle,  a  mile  out  of  the  city,  to  invite  the  duke  and 
his  friends  in;  assuring  him,  that  there  were  many  friends  and 
supplies  provided,  and  that  a  part  of  the  city  (Bristol)  walls, 
was  underminad  to  let  them  in  with  ease  and  safety.  But 
the  Lord  Lieutenant  having  sent  the  duke  word  that  he 
would  burn  the  city  if  he  attempted  to  enter  it,  the  latter 
desisted.  Mr.  GirTord  rode  out  for  the  purpose  of  urging 
the  duke  to  take  the  city,  when  a  friend  met  him  and  told 
him  that  his  plot  was  discovered,  and  that  a  troop  of  horse 
was  in  search  of  him,  and  to  flee  for  his  life.  Turning  his 
horse  loose  after  removing  saddle  and  bridle,  he  hid  himself 
in  a  bush,  and  soon  after  the  troop  passed,  declaring  that  if 
they  could  catch  the  dog,  they  would  cut  him  to  pieces  as 
small  as  herbs  for  the  pot.  They  soon  returned  from  their 
vain  pursuit  and  re-passed  the  bush  in  which  he  was  hid,  when 
Mr.  GirTord  remounted  his  horse  and  returned  home,  where 
he  secreted  himself  until  the  danger  was  over.  He  was  a 
melancholy  witness  of  the  sufferings  of  five  or  six,  executed 
without  Radcliff-Gate,  on  account  of  it,  but  lived  to  share  in 
the  joy  of  the  Prince  of  Orange's  arrival.  The  first  news  of 
the  embarkation  of  the  prince  was  brought  to  Bristol  by  his 
brother  Samuel  who  sailed  the  very  night  before  the  prince, 
who  intreated  him  to  be  his  pilot.  But  there  was  a  noble 
Baptist  woman,  who  did  less  for  the  Duke  of  Monmouth  and 
who  was  not  so  fortunate  as  to  escape,  as  Mr.  GirTord.  "f 

The  story  of  Elizabeth  Gaunt,  as  related  by  Bishop  Bur- 
net  is  one  of  sadness : — "There  was  in  London  one  Gaunt, 

*Ivimey  II.  543.  t  Ivlm»y  I.  431. 


164  The  Story  of  the  Baptists. 

a  woman  that  was  an  Anabaptist,  who  spent  a  great  part  of 
her  life  in  acts  of  charity,  visiting  jails,  looking  after  the 
poor  of  what  persuasion  so  ever  they  were.  One  of  the 
rebels  found  her  out  and  she  harbored  him  in  her  house,  and 
was  looking  for  an  occasion  of  sending  him  out  of  the  king- 
dom. He  went  about  in  the  night  and  came  to  hear  what 
the  king  had  said,  so  he,  by  an  unheard  of  baseness,  went  and 
delivered  himself  and  accused  her  that  had  harbored  him. 
She  was  seized  and  tried.  There  was  no  witness  to  prove 
that  she  knew  the  person  she  harbored  was  a  rebel  except 
himself.  Her  maid  witnessed,  only,  that  he  was  entertained 
at  her  house:  but  though  her  crime  was  that  of  harboring  a 
traitor,  and  was  proved  only  by  this  infamous  witness,  yet 
the  judge  charged  the  jury  to  bring  her  in  guilty ;  pretend- 
ing that  the  maid  was  a  second  witness,  though  she  knew 
nothing  of  that  which  was  the  criminal  part.  She  was  con- 
demned and  burnt,  as  the  law  directs  in  the  case  of  women 
convicted  of  treason.  She  died  with  a  constancy  even  to 
cheerfulness,  that  struck  all  who  saw  it.  She  said  ;  'Charity 
was  a  part  of  her  religion  as  well  as  faith  ;  this,  at  worstj  was 
feeding  an  ememy,  so  she  hoped  that  she  had  reward  with 
him  for  whose  sake  she  did  this  service,  how  unworthy  so- 
ever the  person  was  who  had  honored  her  to  be  the  first  that 
suffered  by  fire  in  this  reign,  and  that  her  suffering  was  a 
martyrdom  for  that  religion  which  was  all  love.'  Penn, 
the  Quaker,  told  me  that  he  saw  her  die.  She  laid  the  straw 
about  her  for  burning  her  speedily,  and  behaved  herself  in 
such  a  manner  that  all  the  spectators  melted  into  tears."* 

Passing  over  any  further  reference  to  the  sad  fate  of 
this  good  and  innocent  victim  of  tyranny,  let  us  consider 
the  origin  of  the  Baptist  College  founded  at  Bristol  in  1606. 
It  is  the  oldest  Baptist  theological  seminary  in  the  world. 

*Burnet,  Hisiory  of  Times  etc.  II.  649. 


Struggles  and  Triumphs.  166 

The  following  incident  led  to  the  origination  of  this  useful 
institution,  which  still  exists  and  flourishes. 

Edward  Terril  was  baptized  and  joined  the  church  at 
Broadmead,  1658,  where  he  was  a  most  useful  member  for 
thirty  years,  during  which  period  he  suffered  imprisonment 
several  times  for  conscience'  sake.  He  was  a  respectable 
school  teacher  and  valued  an  education  in  ministers.  Hence 
he  left,  by  will,  a  sum  of  money,  $500.  a  year,  to  the  pastor 
of  the  Broadmead  church,  "provided  he  be  an  holy  man,  well 
skilled  in  the  Greek  and  Hebrew  tongues,  in  which  the 
Scriptures  were  originally  written;  and  devote  three  after- 
noons in  the  week  to  the  instruction  of  any  number  of  young 
students,  not  exceeding  twelve,  who  may  be  recommended 
by  the  church,  in  the  knowledge  of  the  original  languages 
and  other  literature."  Special  provision  was  made  by  him 
for  students  in  destitute  circumstances.  These  were  noble 
gifts  and  led  to  the  establishment  of  a  theological  school  at 
Bristol  for  the  education  of  students  for  the  Baptist  ministry. 
The  church  record  tells  us  that  he  "was  a  great  benefactor 
to  the  church."  Bristol  College  is  now  one  of  the  flourish- 
ing institutions  of  the  land. 


CHAPTER    XVI.. 

BUNYAN. 

HE  immortal  creamer,  Bunyan,  deserves  special 
notice.  Bunyan's  "  Pilgrim's  Progress  "  is  one  of 
the  most  wonderful  productions  of  the  human  mind. 
With  the  exception  of  the  Bible,  this  work  has 
been  more  widely  circulated  and  read  than  any 
other  book  that  has  ever  been  written.  It  has  been  translated 
into  many  different  languages.  The  Chinese  have  it  in  their 
native  tongue  with  a  picture  of  Christian  as  a  Chinaman  with 
his  long  pig-tail.  Bunyan  wrote  this  work  during  his  long  im- 
prisonment of  twelve  years  in  Bedford  jail.  It  is  one  of  the 
most  celebrated  books  in  the  English  language,  and  adapted 
to  interest  and  instruct  both  young  and  old. 

John  Bunyan  was  born  at  Elstow,  near  Bedford,  in  1628. 
His  father  was  a  poor  but  pious  tinker.  The  son  was  brought 
up  to  the  same  occupation,  and  was  taught  to  read  and  write. 
From  his  youth  he  was  addicted  to  vice  and  impiety. 
Though  often  alarmed  by  the  warnings  of  conscience  and  the 
conviction  of  the  Holy  Spirit,  he  continued  in  a  life  of  sin 
for  many  years. 


168  The  Story  of  the  Baptists. 

During  this  period,  his  life  was  several  times  remarkably 
preserved.  Twice  he  was  rescued  from  drowning,  and  once 
he  narrowly  escaped  being  shot.  While  a  soFdier  in  the 
parliamentary  army,  at  the  siege  of  Leicester,  in  1645,  he 
was  selected  as  a  sentinel.  One  of  his  comrades  voluntarily 
took  his  place,  and  was  shot  through  the  head  while  standing 
at  his  post. 

He  married  a  poor  but  pious  woman,  whose  earthly 
portion  consisted  of  two  religious  books.  Through  his  wife's 
conversation,  and  the  reading  of  these  books,  he  was  induced 
to  go  regularly  to  church,  and  was  deeply  convicted  of  sin. 
For  a  time,  he  thought  he  was  too  great  a  sinner  ever  to  be 
saved,  and  was  on  the  border  of  despair.  But  in  1653,  he 
was  brought  out  of  the  darkness  of  sin  into  the  light  and  joy 
of  faith  in  Christ.  Mr.  Gilford,  a  Baptist  minister,  baptized 
him,  and  soon  after  by  request  of  the  church  he  began  to 
preach. 

After  the  restoration  of  Charles  II.,  he  was  one  of  the 
first  to  suffer  persecution.  Because  he  refused  to  obey  the 
iniquitous  laws  which  required  all  dissenters  to  conform  to 
the  Church  of  England,  he  was  arrested  in  1660,  and  cast 
into  Bedford  jail.  He  was  tried  on  the  charge  of  abstain- 
ing from  coming  to  church,  "  and  as  an  upholder  of  meetings 
contrary  to  the  laws  of  the  king,"  arid  with  "  teaching  men 
to  worship  contrary  to  law."  On  these  grounds  he  was 
condemned  and  sentenced  to  be  imprisoned  for  twelve  years 
in  Bedford  jail,  a  martyr  for  religious  liberty.  His  coura- 
geous wife  pleaded  in  vain  with  his  judges  for  his  release. 
While  in  prison,  he  worked  industriously  making  laces  to 
support  himself  and  his  family.  His  little  blind  daughter, 


Bunyan.  169 

Mary,  comforted  him  by  her  presence.  He  was  not  allowed  to 
have  any  books  in  the  jail,  except  a  Bible  and  Fox's  "  Book 
of  Martyrs."  With  no  helps  to  study  but  these,  he  wrote 
the  "Pilgrim's  Progress,"  besides  other  works.  Release 
from  prison  could  have  been  procured  for  him  at  any  time  by 
promising  not  to  preach,  but  he  refused  to  accept  liberty  at 
any  such  a  price.  He  believed  that  God  had  given  him  the 
right  to  preach  the  gospel,  and  rather  than  surrender  that 
right  to  any  man,  he  was  willing  to  endure  imprisonment 
and  even  dtath.  In  the  last  year  of  his  confinement,  and 
while  still  in  jail,  he  was  chosen  pastor  by  the  church  at 
Bedford.  He  was  released  in  1672.  When  he  visited 
London  it  is  said  that  great  crowds  of  people  flocked  to  hear 
him  preach.  Even  when  the  hour  for  meeting  was  at  7  o'clock 
in  the  morning,  as  many  as  3000  people  assembled. 

Soon  after  he  was  set  at  liberty,  he  built  a  meeting-house 
at  Bedford,  where  he  preached  to  large  congregations. 
Often  he  yisited  his  brethren  in  various  parts  of  England,  to 
sympathize  with  them  in  their  persecutions,  and  encourage 
them  to  bear  their  trials  with  patience.  "Particularly  attentive 
to  the  temporal  wants  of  those  who  suffered  for  conscience* 
sake,  he  did  much  for  their  relief.  The  sick  and  afflicted 
were  also  the  objects  of  his  care.  Besides,  he  exerted  his 
influence  very  earnestly  as  a  peacemaker.  It  was  while  on  a 
journey,  in  rough  weather,  to  effect  a  reconciliation  between 
a  father  and  son,  that  he  contracted  his  last  sickness.  His 
labor  of  love  was  successful,  but  it  cost  him  his  life.  He 
bore  his  sufferings  patiently,  and  died  triumphantly  on  the 
3ist  of  August,  1688,  the  year  of  the  great  English  Revolu- 
tion, in  the  6oth  year  of  his  age,  and  was  buried  at  Bunhill 
Fields. 

II 


170  The  Story  of  the  Baptists. 

Here  are  lines  written  by  Cowper  upon  Bunyan  : 

1  Ingenious  dreamer,  in  whose  well-told  tale 
'  Sweet  fiction  and  sweet  truth  alike  prevail ; 
'  Whose  humorous  vein,  strong  sense  and  simple  style 
•     '  May  teach  the  gayest,  make  the  gravest  smile : 
'  Witty  and  well  employed,  and,  like  the  Lord, 
'  Speaking  in  parables  his  slighted  word  ; 

'  I  name  thee  not,  lest  so  despised  a  name  • 

'  Shonld  move  a  sneer  at  thy  deserved  fame  ; 
'Yet  e'en  in  transitory  life's  late  day, 
'  That  mingles  all  my  brown  with  sober  gray 
'  Revere  the  name  whose  Pilgrim  marks  the  road, 
•'And  guides  the  Progress  of  the  soul  to  God.  » 

It  was  the  persecuting  spirit  of  sectarian  prejudice  that 
caused  Bunyan  to  be  despised,  not  only  while  living  but  long 
after  his  death.  But  his  talents  and  worth  were  so  great,  that 
his  name  could  not  long  remain  in  obscurity.  Men  of  all  na- 
tions and  all  denominations  now  delight  to  do  him  honor, 
and  no  one  now  dares  to  "  sneer"  at  his  illustrious  fame. 

A  recent  event  shows  how  Bunyan's  name  is  now  re- 
garded in  England.  A  few  years  ago  the  present  Duke  of 
,  Bedford  succeded  to  his  estates  and  titles.  It  had  been  cus- 
tomary for  the  dukes  of  Bedford  to  give  a  silver  cup  as  a 
prize  to  be  won  at  the  races.  As  he  disapproved  of  horse- 
racing,  he  refused  to  comply  with  this  objectionable  custom. 
Unwilling,  however,  that  his  refusal  should  be  attributed  to  a 
lack  of  generosity,  rather  than  to  moral  principle,  he  deter- 
mined to  spend  a  larger  amount  in  some  nobler  gift.  His 
mother  had  loved  the  "  Pilgrim's  Progress,"  and  had  taught 
him  to  read  it  in  his  childhood.  It  occured  to  him  that  a 
statue  of  the  immortal  dreamer,  erected  at  Bedford  where  he 
had  lived,  and  preached,  and  suffered,  'and  where  he  had  his 
earthly  home,  would  be  the  most  suitable  investment  of  his 
money.  So  he  ordered  a  bronze  statue  to  be  made  at  a  cost 
of  $15,000,  about  three  times  the  value  of  a  race  cup.  It  is 


JOHN  BUNYAN. 


172  The  Story  of  the  Baptists. 

a  beautiful  work  of  art,  representing  Bunyan  standing  erect ; 
at  his  feet  lies  the  broken  chain,  that  has  been  struck  from 
his  legs;  on  the  panel  underneath,  is  Bunyan's  autograph; 
medallions  in  relief  representing  scenes  from  the  "  Pilgrim's 
Progress  "  ornament  the  sides  of  the  pedestal,  which,  with 
the  statue,  is  about  nine  feet  high. 

Theunvailing  of  this  noble  statue  took  place  on  the  toth 
of  June,  1874,  and  was  attended  with  imposing  ceremonies 
which  were  witnessed  by  a  vast  multitude  of  people,  including 
many  of  the  nobility,  members  of  Parliament,  and  ministers 
of  all  denominations.  The  vail  was  removed  from  the  statue 
by  Lady  Stanley,  wife  of  the  Dean  of  Westminster,  when  the 
band  played  the  national  anthem, and  the  multitudes  rent  the 
air  with  their  enthusiastic  cheers.  Dean  Stanley  delivered  a 
long  and  eloquent  address,  and  speeches  were  made  by  other 
distinguished  men  who  seemed  to  vie  with  one  another  in 
doing  honor  to  the  memory  of  Bunyan. 

The  Church  of  England  that  despised  and  petsecuted 
this  poor  Baptist  minister  while  living,  now  bestows  upon 
him  the  highest  honors.  What  a  pity  that  some  of  this  ap 
preciation  was  not  shown  toward  him  when  in  Bedford  jail. 
Times  greatly  change  in  the  course  of  200  years,  a  fact  which 
must  have  deeply  impressed  all  thoughtful  minds  who  wit- 
nessed the  unvailing  of  this  statue  in  sight  of  the  old  prison 
where  Bunyan  was  confined,  and  heard  his  name  eulogized 
by  men  whose  ecclesiastical  ancestors  had  treated  him  with 
cruel  indignity. 

Dean  Stanley  referred  to  this  great  change,  and  to  the 
triumph  of  religious  liberty,  in  his  address,  and  said ; — 
"Giant  Intolerance,  who  in  Bunyan's  time  was  stout  and 
hearty,  is  now  deprived  of  his  terrors."  When  the  vast 
audience  greeted  this  sentiment  with  loud  cheers,  the  dean 


Bunyan.  173 

continued  :  "  Ah,  don't  be  too  jubilant.  The  old  giant  is 
still  alive  ;  he  may  be  seen  on  all  sides  ;  the  spirit  of  burn- 
ing and  of  judgment  has  not  altogether  departed  from  man- 
kind, either  from  Churchmen  or  Nonconformists,  but  the 
giants  joints  are  very  stiff  and  crazy." 

The  "  Pilgrim's  Progress"  itself  is  a  monument  of  such 
enduring  splendor  as  to  challenge  the  admiration  of  ages. 
Before  Bunyan's  fame,  that  of  princes,  nobles,  judges,  authors, 
pale,  as  the  stars  grow  dim  before  the  brighter  light  of  the 
rising  sun  !  Indeed,  it  is  scarcely  possible  to  exaggerate  the 
merits  of  this  book,  which,  by  common  consent,  is  ranked 
among  the  noblest  productions  of  human  genius.  Macauley 
says  that  "the  xyth  century  produced  only  two  men  of 
original  genius,  John  Milton  and  John  Bunyan;"  thus  rank- 
ing the  illustrious  dreamer  with  the  immortal  poet,  a  com- 
panionship of  which  he  is  eminently  worthy. 

Bunyan  was  an  open-communionist.  It  was  the  great  mistake 
of  his  life.  If  a  man  undertakes  to  build  a  fine  house  and  uses 
in  its  erection  certain  materials  which  in  after  years  will  give 
way,  causing  the  house  to  fall ;  or  if  he  write  his  will  in  a  way 
that  the  property  which  he  intends  shall  be  the  inheritance 
of  his  own  children  will  come  into  the  possession  of 
strangers,  you  would  say  that  he  makes  a  serious  error.  It 
was  just  such  a  mistake  that  Bunyan  made  by  maintaining 
open  communion  in  the  church  of  which  he  was  pastor. 
This  church  carried  out  the  principle  of  open  communion 
to  its  logical  results,  and  received  Pedobaptists  into  member- 
ship, as  well  as  to  the  Lord's  table.  The  consequence  was, 
that  in  the  course  of  time,  the  Pedobaptist  party  became  the 
stronger,  and  elected  a  Pedobaptist  minister  as  pastor.  For 
the  last  thirty  years,  or  longer,  Bunyan's  pulpit  has  been 
occupied  by  ministers  who  preach  and  practice  infant 
baptism  1  Sometimes  the  church  has  had  two  pastors  at  the 


174  The  Story  of  the  Baptists. 

same  time,  and  both  of  them  Pedobaptists.  So  this  illus- 
trious church  which  Bunyan  labored  to  establish  in  the 
Baptist  faith,  has  been  virtually  handed  over  to  the  Pedo- 
baptists, through  the  logical  operation  of  open  com- 
munion. 

Other  churches  have  shared  the  same  fate  by  adopting 
the  same  suicidal  policy.  A  few  miles  from  Bedford,  in  a 
small  village,  is  an  old  Baptist  church  founded  many  years 
ago.  Its  present  pastor,  a  Congregationalist,  has  been  there 
more  than  forty  years,  and  during  that  time  he  has  trained  a 
large  number  of  young  men  for  the  Congregational  ministry. 
What  must  be  the  character  of  Baptists  who  are  willing  to 
submit  to  such  a  state  of  things,  we  may  well  imagine. 
Such  unions  are  always  to  the  advantage  of  Pedobaptists, 
never  to  that  of  Baptists.  Pedobaptists  are  very  willing  for 
Baptists  to  unite  with  them,  but  they  are  not  willing  to  unite 
with  us.  At  present,  Mr.  Spurgeon  guards  against  this 
danger  by  refusing  to  admit  Pedobaptists  into  membership, 
though  he  invites  them  to  occas;onal  communion.  If  his 
church  should  ever  become  more  logical,  and  consistent,  and 
receive  to  membership  all  whom  they  invite  to  the  Lord's 
table,  then  the  way  will  be  opened  for  the  Pedobaptists  to 
come  in  and  take  possession,  just  as  they  have  done  in  other 
cases.  Spurgeon  is  wise  enough  to  see  the  danger,  and 
avoids  it  by  a  logical  inconsistency ;  but  no  one  can  tell  how 
soon  his  church,  when  deprived  of  his  leadership,  may  come 
to  regard  immersion  as  no  more  a  pre-requisite  to  membership 
than  to  communion,  and  then  'will  begin  the  process  of 
transformation,  which  may  in  a  few  years  end  in  a  Pedo- 
baptist  majority  in  Spurgeon's  church  with  a  Pedobaptist 
minister  preaching  in  Spurgeon's  pulpit,  and  sprinkling 
infants  by  the  side  of  Spurgeon's  baptistery.  The  same 
cause  which  has  pfoduced  such  results,  may  be  expected  to 
produce  them  again. 


p- 175 


BEDFORD   JAIL. 


See  page  168. 


176  The  Story  of  the  Baptists. 

Hence  it  is  a  matter  of  deep  regret  that  such  men  as  Bun- 
yan,  Robert  Hall,  and  Spurgeon,  should  have  fallen  into  such 
a  serious  error,  because  it  tends  to  destroy  the  results  of  their 
labors,  and,  besides,  leads  many  others  to  adopt  the  same  self- 
destructive  policy.  It  is  not  safe  to  take  any  man  ,  however 
wise  and  good,  as  our  guide  in  all  things,  for  the  best  of  men 
are  not  infallible.  One  of  the  principles  which  we  hold  as 
Baptists,  is  to  "call  no  man  master!"  While  we  delight  to 
honor  our  great  and  good  men,  we  refuse  to  follow  them  ex- 
cept in  so  far  as  they  follow  Christ,  who,  alone,  is  our  exam- 
ple and  pattern.  The  great  body  of  the  Baptists,  insisting 
upon  the  right  of  private  judgment,  and  taking  God's  word 
for  their  guide,  are  not  easily  led  aside  from  the  principles 
of  the  New  Testament.  Hence  men  who  err  on  the  subject 
of  the  communion,  and  rely  upon  their  popularity  to  lead 
their  church,  like  willing  flocks  into  new  pasture=,  are  gener- 
ally surprised  and  disappointed  on  looking  back  at  the  small 
number  of  their  followers.  The  Baptists  of  this  country  be- 
lieve with  great  unanimity  that  strict  communion  is  simply 
strict  baptism,  and  that  it  is  scriptural ;  and  to  move  them 
from  that  conviction  will  require  something  more  potent 
than  the  authority  of  great  names. 


Men  of  Might  179 

Among  the  Baptists  of  this  and  the  succeeding  reigns, 
were  many  men  of  eminence.  One  of  these  eminent  persons 
was  Mordecai  Abbott,  Esquire,  who  was  Receiver-General 
of  the  Customs,  after  passing  through  other  offices  with 
reputation  to  himself.  "  He  continued  in  them  all  a  strict 
nonconformist."  Many  dissenters  qualified  for  office,  as 
the  Test  Act  required,  by  receiving  the  Lord's  Supper  in  the 
Church  of  England.  He  refused  to  do  it,  and  was  upheld  in 
his  refusal  by  the  king,  William  III.,  who  esteemed  him 
highly.  He  was  not  ashamed  of  his  "baptized  brethren," 
and  was  faithful  in  the  discharge  of  his  public  and  private 
duties  as  a  Christian.  Mr.  Abbott  was  not  alone  in  refusing 
to  submit  to  the  requirements  of  the  Test  Act. 

Ivimey,  speaking  of  the  period  between  1688  and  1708, 
says;  "The  sentiment  expressed,  that  the  Baptists  in  general 
opposed  the  absurd  and  wicked  practice  of  taking  the  Lord's 
Supper  as  a  qualifying  test  to  civil  officers,  rests  upon  the  fact 
that  Mr.  Joseph  Stennett,  who  was  at  that  time  their  most 
eminent  minister,  and  who  may  fairly  be  presumed  to  speak 
their  sentiments,  opposed  most  strongly  such  conduct."* 

Some,  it  may  be.  yielded  to  the  temptation,  but  the 
prevailing  sentiment  among  the  Baptists  was  against  it,  and 
about  1742,  Mr.  Baskerville,  a  member  of  one  of  the  London 
Baptist  churches,  was  expelled  for  communing,  occasionally, 
in  the  state  churches  for  the  sake  of  office,  and  what  is  more, 
this  action  of  the  church  was  sustained  by  all  the  London 
churches. 

In  this  period  of  history  the  celebrated  Rev.  Abraham 
Booth,  author  of  "The  Reign  of  Grace,"  lived  and  wrote. 
He  was  born  in  1734,  and  became  pastor  in  London  in  1758. 
He  was  converted  early  and  died  in  1806. 

*  VoL  III.,  p.  380. 


180  The  Story  of  the  Baptists. 

It  is  a  matter  worthy  of  remark  that  at  this  time  there 
were  many  families  of  note,  both  in  and  out  of  the  ministry, 
who  were  Baptists  from  generation  to  generation.  Among 
them  the  Hollis  and  Stennett  families,  the  former,  laymen, 
and  the  latter,  ministers.  There  were  many  notable  families 
among  the  Baptists  throughout  all  their  history,  but  persecu- 
tion singled  them  out  as  shining  marks,  and,  prior  to  this, 
families  who  adhered  to  the  Baptists  awhile  were  forced  to 
yield,  to  flee,  or  to  suffer  extermination. 

We  have  mentioned  as  one  of  the  distinguished  Baptist 
families,  that  of  the  Giffords.  We  have  already  spoken  of 
Andrew  Gifford,  of  Bristol,  where  he  and  his  son  succeeded 
each  other  in  long  pastorates  of  the  Pithay  church.  His 
grandson,  Dr.  Andrew  GifFord,  was  the  most  distinguished 
member  of  the  family.  He  was  born  in  Bristol,  August  17, 
1700,  was  the  subject  of  divine  grace  at  an  early  age,  was 
baptized  when  15  years  old,  and  removed  to  London  in 
1729.  He  formed  the  Eagle  Street  church,  London,  and 
was  its  pastor  for  fifty  years.  His  was  a  most  successful 
ministry. 

The  ministry  of  Dr,  Gifford  was  eminently  useful  in 
the  conversion  of  sinners,  and  in  building  up  the  church  of 
God  under  his  pastoral  care.  He  was  a  pathetic  and  yet  pow- 
erful preacher,  and  his  sermons  were  highly  evangelical.  He 
was  a  Calvinist  of  the  old  school,  his  system  having  been 
formed  upon  the  confession  of  faith  of  the  Baptist  churches, 
published  by  the  assembly  in  1689.  The  main  topics  of  his 
discourses  were :  The  fall  of  man, — Redemption  by  Christ, — 
The  divinity  of  our  Lord, — The  work  of  the  Spirit, — The 
sweetness  of  the  promises, — The  perseverance  of  the  saints  in 
holiness  to  heaven.  After  he  had  briefly  explained  his  text, 
with  these  and  similar  doctrines,  he  made  a  direct  appeal  to  the 


182  The  Story  of  the  Baptists. 

heart,  interested  all  the  passions  of  the  soul, and  summoned 
conscience  before  a  solemn  tribunal.  Dr.  Ripponsays  of  him, 
"  His  heart  was  in  the  work,  and  upon  some  occasions,  par- 
ticularly, it  might  have  been  said  of  him  as  of  one  of  the  re- 
formers :  his  contenance  was  alive,  his  eyes  were  alive,  his 
hands  were  alive,  in  short,  all  were  alive.  When  he  was  above 
eighty  years  of  age  he  was  more  active  and  zealous  in  his 
Master's  work,  than  many  young  men  of  twenty-five."* 

He  enjoyed  the  esteem  of  many  of  the  nobility,  who 
attended  his  ministry  and  cultivated  his  friendship.  Not- 
withstanding his  position  and  success,  he  was  humble  and 
attentive  to  pastoral  duties,  and  always  accessible  to  his 
flock,  whom  he  loved  tenderly,  and  by  whom  he  was  loved 
in  return.  Mr.  Gifford  was  a  zealous  Baptist,  but  a  man  of 
catholic  spirit.  He  was  a  great  admirer  of  Rev.  George 
Whitefie'd,  with  whom  he  was  intimate,  and  for  whom  he 
preached.  Once,  on  his  way  to  hear  the  eloquent  divine 
preach,  he  was  asked  if  he  were  going  to  hear  Whitefield, 
when  he  replied:  "I  am  going  to  light  my  farthing  rush-light 
at  his  flaming  torch." 

In  the  year  1757,  lie  was  appointed  to  the  distinguished 
station  of  Asbistant  Librarian  of  the  British  Museum,  for 
which  he  was  eminently  qualified.  He  excelled  in  perfect 
acquaintance  with  ancient  coins  and  manuscripts,  and  his 
collection  of  coins,  which  was  one  of  the  most  curious  in  the 
kingdom,  was  purchased  by  George  III.  His  duties  here  were 
not  suffered  to  interfere  with  his  pulpit  and  pastoral  work, 
but  rather  enlarged  his  opportunities  and  usefulness.  He 
continued  in  this  honorable  position  until  his  death  in  1 784, 
aged  eighty-four.  His  last  words  were:  "  What  should  I  do 
now  were  it  not  for  an  interest  in  Jesus  Christ."  Dr.  Gifford's 

*Ivimey,  III.  601. 


Men  of  Might.  183 

intimate  friend,  Rev.  John  Ryland,  Baptist  pastor  at  North- 
ampton, delivered  a  remarkable  oration  at  his  grave,  which 
has  been  compared,  by  no  incompetent  judge, "to  the  thunder- 
ing eloquence  of  Demosthenes." 

Mr.  Gifford  left  several  charitable  legacies,  among  them 
was  one  to  the  Baptist  Academy  at  Bristol,  of  his  books, 
pictures,  and  manuscripts,  with  a  vast  variety  of  curiosities. 
He  caused  an  elegant  room  to  be  fitted  up  especially  for  their 
reception,  which  is  called  the  "  Gifford  Museum." 

An  interesting  anecdote  is  told  of  him  while  Assistant 
Librarian  of  the  British  Museum.  It  is  given  by  Dr.  Rip- 
pon  :  "  Some  gentlemen  were  inspecting  the  museum, 
under  the  doctor's  guidance,  amongst  whom  was  a  profane 
youth,  who  hardly  uttered  a  sentence  without  taking  the 
name  of  the  Lord  in  vain.  The  doctor,  who  had  kept  his 
eye  upon  him,  was  at  length  asked  by  him  whether  they  had 
not  a  certain  very  ancient  manuscript  there.  On  coming  to 
it,  the  doctor,  presenting  it,  asked  the  youth  if  he  could 
read  it.  Being  answered  in  the  affirmative,  the  doctor 
wished  him  to  read  a  paragraph,  which  was;  '  Thou  shalt  not 
take  the  name  of  the  Lord  thy  God  in  vain.1  The  irreverent 
youth  read  and  blushed  ;  the  countenances  of  his  companions 
seemed  to  acknowledge  the  justness  of  the  reproof,  and  the 
polite  and  Christian  manner  in  which  it  was  administered." 

The  Stennett  family  contained  no  less  than  four  minis- 
ters in  as  many  successive  generations,  all  distinguished  for 
piety  and  learning,  and  whose  united  service  in  the  Baptist 
denomination  extended  over  more  than  a  century.  Rev. 
Edward  Stennett  was  the  head  of  the  historic  part  of  the 
family.  His  church  was  at  Wallingford,  and  occasionally  he 
preached  at  Pinner's  Hall,  London.  He  espoused  the  cause 
of  the  parliamentary  army  during  the  civil  wars,  and  suffered 


184  The  Story  of  the  Baptists. 

much  for  the  gospel's  sake.  For  a  long  time  he  resided  and 
held  his  meetings  in  Wallingford  Castle,  and  where  he  was 
safe  from  all  enemies  of  the  church,  because  none  dare  enter. 
Once  he  and  his  little  band  were,  by  a  number  of  remarka- 
ble providences,  preserved  from  prosecution.  When  he 
appeared  for  trial  for  holding  meetings  in  the  castle,  none  of 
the  prosecution  appeared,  some  accident  had  happened  to 
each,  which  prevented  his  attendance,  and  Mr.  Stennett 
was  released.* 

Rev.  Joseph  Stennett,  his  son,  was  born  at  Abington  in 
1663,  and  was  converted  in  early  life.  In  1690  he  became 
pastor  of  the  Sabbatarian  Baptist  church  meeting  in  Pin- 
ner's Hall,  but  preached  on  Sunday  for  other  Baptist  churches. 
Here  he  remained  pastor  until  his  death,  July  n,  1713.  He 
was  well  trained  in  the  modern  and  ancient  languages  as  well 
as  in  philosophy  and  science.  He  was  a  faithful  pastor  and 
a  good  preacher,  and  had  extensive  influence,  not  only  among 
Baptists,  but  among  all  who  respected  learning  and  character. 

He  was  generally  chosen  by  his  brethren,  when  they  ap- 
proached the  government,  to  address  the  throne.  The 
address  of  the  Baptists,  written  by  him,  to  William  III.,  on 
the  defeat  of  the  "Assassination  Plot,"  was  widely  com- 
mended ;  and  a  copy  of  his  sermon  upon  the  victory  at 
Blenheim,  in  1704,  was  presented  by  some  noble  person, 
without  his  knowledge,  to  Queen  Anne,  who  sent  him  a  gift 
as  a  token  of  her  appreciation. 

He  wrote  many  hymns  which,  with  his  "Songs  of  Solo- 
mon," obtained  for  him  a  high  reputation  as  a  poet,  and 
secured  him  the  commendation  of  poet  laureate,  Mr.  Tate. 
One  of  the  last  acts  of  his  life  was  to  preach  the  funeral 
sermon  of  his  intimate  friend,  the  Rev.  John  Piggott,  one  of 

*  Ivimey,  II.  71. 


Men  of  Might.  185 

the  leading  ministers  of  London,  and  of  his  denomination. 
Mr.  Stennett  died,  July  nth,  1713,  aged  49.  There  were 
other  Baptist  hymn-writers  of  note — Miss  Anne  Steele,  and 
Dr.  Beddome,  author  of  "  Did  Christ  o'er  sinners  weep," 
were  among  the  number. 

Rev.  Dr.  Joseph  Stennett  was  born  in  London,  March  6, 
1692.  His  early  education  was  carefully  bestowed.  He 
was  converted  and  baptized  at  the  age  of  fifteen,  and  at 
twenty-two  commenced  his  ministry  His  father  died  when 
he  was  twenty-one,  and  he  labored  with  churches  out  of 
London  until  his  forty-fifth  year,  when  he  became  pastor  of 
Little  Wild  Street  Regular  Baptist  church.  He  was  a  man 
of  fine  powers  of  mind  and  graces  of  heart,  and  was  one  of 
the  most  eloquent  preachers  of  London.  He  was  author  of 
several  works  and  was  made  doctor  of  divinity  by  the  Uni- 
versity of  Edinburgh  on  the  recommendation  of  His  Royal 
Highness,  the  Duke  of  Cumberland.  His  latter  days  were 
passed  away  in  great  suffering,  during  which  he  continued 
cheerful  and  serene,  scarcely  without  an  interruption.  He 
died,  February  7,  1758,  aged  66.  Two  of  his  sons  were 
ministers,  Joseph  and  Samuel  ;  the  latter  succeeded  his 
father  in  the  pastoral  office,  after  having  first  assisted  him, 
having  served  in  all,  forty-seven  years. 

Rev.  Dr.  Samuel  Stennett  was,  probably,  the  most  illus- 
trious member  of  this  noble  family.  He,  too,  was  converted 
and  baptized  when  young.  He  was  born  at  Exeter,  in  1727. 
He  was  one  of  the  brightest  ornaments  of  the  Baptist 
denomination,  a  faithful  shepherd  of  the  flock  of  Christ,  and 
a  man  whose  public  and  private  life  was  exemplary  in  every 
respect.  His  extensive  learning  secured  for  him  the  doctorate 
from  "King's  College  and  University  of  Aberdeen,"  in  1763. 
The  celebrated  philanthropist,  John  Howard,  was  a  member 
la 


NINGPO,  CHINA,  BAPTIST  PREACHERS. 


See  page  367. 


Men  of  Might.  187 

of  his  church,  and  corresponded  with  him.  Many  of  our 
best  hymns  were  composed  by  him.  He  died,  August  24th, 
1795,  68  years  of  age.  A  uniform  edition  of  Dr.  Samuel 
Stennett's  works  has  been  published  in  London,  with  all  his 
writings  on  baptism  omitted.  This  is  not  the  only  instance  of 
the  kind,  where  the  truth  held  by  Baptists  has  been  sup- 
pressed. It  shows  the  need — now  supplied — of  a  Baptist 
publication  society.  Our  principles  are  important  because 
scriptural,  and  needed  by  the  world. 

Thomas  Hollis  was  one  of  a  remarkable  family  of  Bap- 
tists. John  Hollis,  his  brother,  and  their  father  were  men  of 
great  liberality  towards  educational,  religious,  and  benevo- 
lent objects,  being  among  the  largest  givers  of  their  day.  He 
was  an  eminently  successful  merchant  of  London,  charitable 
and  benevolent.  He  presented  Harvard  University,  Cam- 
bridge, Massachusetts,  with  a  valuble  set  of  mathematical  and 
philosophical  apparatus,  and  made  at  various  times  valuable 
presents  of  books  to  the  library.  Besides,  he  endowed  two 
professorships,  one  of  divinity,  and  the  other  of  mathe- 
matics ;  and  ten  scholarships,  four  of  them  to  be  Baptists. 
Up  to  1727,  his  benefactions  to  the  college  amounted  to 
about  $30,000,  which  was  the  largest  sum  received  by  the 
college  from  any  one  person  up  to  that  time.  One  of  the  build- 
ings is  named  "Hollis  Hall."  As  he  was  a  Calvinist  he  re- 
quired the  professor  of  divinity  to  be  "of  sound  or  orthodox 
principles,"  but  he  did  not  restrict  it  to  Baptists.  Yet  for 
years,  no  Baptist,  nor  any  other  "orthodox"  Christian, 
either  had  the  chair,  or  was  even  a  trustee  to  control  it.  On 
the  board  of  trustees  the  orthodox  or  evangelical  members 
were  allowed  to  die  out,  and  Unitarians  were  elected  by  the 
rest  to  fill  their  places.  Harvard  has  not  altogether  forgot- 
ten its  noble  benefactor.  In  the  beautiful  dining-room  of 
Memorial  Hall  are  two  portraits  of  Thomas  Hollis,  one  of 


188  The  Story  of  the  Baptists. 

life-size  placed  in  a  conspicuous  place.  He  is  thus  honored 
among  the  great,  but  his  denominational  descendants  have 
long  since  been  denied  any  management  in  the  affairs  of  the 
College. 

Thomas  Hollis,  the  father,  was  a  member  of  Pinner's 
Hall,  London,  for  60  years.  He  lived  in  a  frugal  manner  in 
order  to  be  able  to  give  more  to  the  Lord's  cause.  The  father 
died,  September,  1718  ;  and  the  son  was  baptized  at  20,  in 
1680,  and  died,  January,  1730,  aged  72,  greatly  lamented 
both  in  England  and  America.  There  were  other  members 
of  this  rich  and  liberal  family,  but  these  are  most  prominent. 

With  the  Revolution  of  1688  the  storm  of  persecution, 
for  the  most  part,  passed  away.  The  clouds  had  parted  and 
broken,  and  the  sun  was  at  length  permitted  to  shine  upon 
our  Baptist  fathers.  The  sea  was  calm  and  the  way  plain  be- 
fore them.  Exhaustion,  however,  followed  the  excitement 
of  oppression.  Persecution,  that  had  permitted  the  life  and 
religious  enterprise  of  the  churches  only  at '  the  expense  of 
great  exertion,  and  ceaseless  vigilance,  now  ceased.  Its  heavy 
hand,  that  had  been  a  sort  of  stimulus  to  Christian  activity, 
withdrawn,  left  the  churches  to  relapse.  Much  of  the  marvel- 
ous courage  that  had  been  displayed,  disappeared,  and  the 
strength  that  had  enabled  them  to  endure,  was  suddenly  lost 
when  liberty  was  granted  them  to  labor.*  While  the  ministers 
engaged  in  endless  and  dry  theological  controversies  from 
the  pulpit,  the  people  sat  sleeping  in  the  pews.  All  was 
inactivity.  Rev.  John  Ryland  estimated  the  number  of  mem- 
bers in  the  Baptist  churches  of  England  and  Wales,  in  1753, 
at  nearly  5000.  They  were  far  more  numerous  sixty-five 
years  before.  The  years  of  prosperity  were  not  improved  for 
the  extension  of  the  Redeemer's  kingdom. 

*  Semple  says  that  it  was  the  same  in  Virginia. 


Men  of  Might.  189 

Dr.  Cramp,  following  other  historians,  ascribes  this 
decline,  in  part,  to  the  preaching  and  writing  of  Rev.  John 
Brine  and  Dr.  Gill,  who,  for  nearly  half  a  century,  were  the 
chief  men  in  the  de»omination.  They  gave,  it  is  said,  undue 
prominence  to  the  doctrines  of  the  Scriptures  concerning 
the  divine  purposes,  which  led  to  the  neglect  of  practical 
godliness,  on  the  part  of  others.  "It  is  certain,"  says  Dr. 
Cramp,  "  that  these  eminent  men  and  all  their  followers  went 
far  astray  from  the  course  marked  out  by  Christ  and  his 
apostles.  They  were  satisfied  with  stating  men's  danger, 
and  assuring  them  that  they  were  on  the  high  road  to  perdi- 
tion. But  they  did  not  call  upon  them  'to  repent  and  believe 
the  gospel.'  They  did  not  entreat  them  'to  be  reconciled 
unto  God.'  They  did  not  warn  'every  man  and  teach  every 
man  in  all  wisdom.'  The  churches  could  not,  and  did  not, 
under  their  instruction  engage  in  efforts  for  the  conversion 
of  souls.  They  were  so  afraid  of  intruding  on  God's  work 
that  they  neglected  to  do  what  he  had  commanded  them. 
They  seemed  to  have  supposed  that  preservation  was  all  they 
should  aim  at ;  they  had  not  heart  enough  to  seek  for  exten- 
sion. No  wonder  that  the  cause  declined."* 

But  Spurgeon  bears  a  very  different  testimony  con- 
cerning John  Gill.  He  says:  "The  system  of  theology 
with  which  many  identify  his  name  has  chilled  many 
churches  to  their  very  soul,  for  it  has  led  them  to  omit  the 
free  invitations  of  the  gospel,  and  to  deny  that  it  is  the  duty 
of  sinners  to  believe  in  Jesus :  but  for  this  Dr.  Gill  must  not 
be  altogether  responsible,  for  a  candid  reader  of  his  com- 
mentary will  soon  perceive  in  it  expressions  altogether  out 
of  accord  with  such  a  narrow  system  ;  and  it  is  well  known 
that  when  he  was  dealing  with  practical  godliness  he  was  so 

*  Cramp's  Baptist  History,  p.  499. 


190  The  Story  of  the  Baptists. 

bold  in  his  utterances  that  the  devotees  of  Hyper-Calvinism 
could  not  endure  him.  '  Well,  Sir,'  said  one  of  these  '  if 
I  had  not  been  told  that  it  was  the  great  Dr.  Gill  who 
preached,  I  should  have  said  I  had  heard  an  Arminian.'  "  f 

John  Skepp  was  a  self-taught  man,  and  pastor  of  a 
Baptist  church  in  London.  He  died  in  1721.  In  1730  he 
was  followed  in  the  pastorate  by  John  Brine,  who  continued 
in  that  relation  for  thirty-five  years.  The  church  was  in 
Paul's  Alley,  Cripplegate.  Though,  like  his  predecessor,  he 
refused  to  address  the  invitation  of  the  gospel  to  the  uncon- 
verted, "because  that  would  be  interfering  with  God's 
work  ;"  yet  his  last  hours  testify  to  his  true  piety.  It  was  then 
that  he  ordered  these,  his  dying  sentiments  to  be  put  upon 
his  tombstone  in  Bunhill  Fields  where  they  are  to-day :  "  I 
think  I  am  of  sinners  the  chief,  of  saints  the  least :  I  know 
that  I  am  nothing ;  but,  by  the  grace  of  God,  I  am  what  I  am. ' ' 

John  Gill,  D.  D.  was  the  great  contemporary  and  fellow- 
laborer  of  John  Brine,  and  may  be  ranked  as  "  the  most 
learned  man,  in  some  respects,  that  has  appeared  in  our 
denomination."  He  was  born,  November  23,  1697,  at  Ket- 
tering,  Northamptonshire,  where  Andrew  Fuller  afterwards 
became  pastor.  Before  he  was  n  years  old,  he  made  rapid 
advance  in  Latin  and  Greek,  at  school.  He  was  taken  from 
school,  however,  on  account  of  the  bigotry  of  the  teacher, 
who  insisted  upon  the  attendance  of  the  scholars  upon 
prayers  at  the  parish  church  on  week  days.  He  then  tried  to 
get  admission  into  a  seminary  for  the  ministry,  but  was 
refused  because  too  young.  But,  brave  and  determined  as 
he  was,  though  young  he  spent  part  of  his  time  with  his 
father  in  his  business — the  woolen  trade,  and  part  in  study. 
Even  before  this  he  resorted  so  frequently  to  the  booksellers 
for  the  purpose  of  reading,  that  it  became  proverbial  to  say 

t  The  Metropolitan  Tabernacle,  &c.,  page  47. 


192  The  Story  of  the  Baptists. 

that  a  thing  was  as  certain  as  that  John  Gill  was  in  the 
bookseller's  shop.  John,  however,  was  not  to  be  laughed 
out  of  anything.  He  pursued  his  studies  with  such  ardor, 
that,  before  he  was  nineteen,  he  had  read  the  principal  Greek 
and  Latin  classics ;  had  gone  through  a  course  of  logic, 
rhetoric,  natural  and  moral  philosophy,  and  acquired  a  con- 
siderable knowledge  of  the  Hebrew  tongue.  Religion  was 
dearer  to  him,  however,  than  learning.  "  His  learning  and 
his  labors  were  exceeded  only  by  the  invariable  sanctity  of 
his  life  and  conversation." 

It  was  in  1716  that  he  joined  the  Baptist  church  of  his 
native  place,  upon  the  profession  of  his  faith  in  Christ,  and 
by  baptism.  Tiie  church  called  him  at  once  to  the  ministry, 
and,  after  studying  with  a  minister,  he  in  1720,  became  pastor 
of  the  church  near  London,  of  which  Mr.  Keach  had  been 
pastor,  and  whose  son-in-law,  Mr.  Benjamin  Stinton,  his 
successor,  had  just  died.  Here  he  was  very  successful  in 
gathering  a  congregation,  and  in  saving  many  souls. 

He  was  only  23  years  of  age,  but  "he  now  applied  him- 
self with  intense  ardor  to  Oriental  literature,  and,  having 
formed  the  acquaintance  of  a  very  learned  Jewish  Rabbi,  he 
read  the  Targums,  the  Talmud,  and  every  book  of  rabbinical 
lore  which  he  could  procure."  "  In  this  line  he  has  none  to 
excel  him  in  the  annals  of  literature.  His  great  learning 
induced  the  Ministry  of  Aberdeen,  unsolicited,  to  make  him 
doctor  of  divinity.  His  commentary  on  the  Bible  in  nine  large 
folio  volumes,  which  was  originally  given  to  his  people  in 
expository  sermons  from  the  pulpit,  is  a  very  valuable  and 
learned  work.  At  the  close  of  this  Herculean  labor,  he  was 
not  satisfied  to  rest,  but  wrote  his  '  Body  of  Divinity/  which 
contained  his  thoughts  upon  practical  and  doctrinal  di- 
vinity. This  he  also  first  preached.  He  was  the  author  of 


Men  of  Might.  193 

several  other  learned  works."  Great  student  as  he  was,  he 
labored  in  his  study  to  within  two  weeks  of  his  death,  which 
took  place,  Oct.  14,  1771,  in  the  73rd  year  of  his  age,  and 
the  5ist  of  his  pastorate. 

There  are  two  of  his  valuable  utterances  which  are 
especially  worthy  of  mention  as  showing  his  good  principle 
and  piety.  In  1 730  he  was  to  deliver  one  of  nine  lectures, 
delivered  once  a  week,  meant  to  correct  certain  infidel  and 
erroneous  sentiments  then  beginning  to  prevail.  Dr.  Taylor, 
one  of  the  lecturers,  spoke  in  severe  terms  of  Calvinistic 
doctrines.  Dr.  Gill  began  a  controversy  with  him,  when 
some  of  Dr.  Taylor's  friends  told  Dr.  Gill  that  he  would 
lose  the  esteem  and  subscriptions  of  some  wealthy  persons  if 
he  did  not  desist.  Dr.  Gill  replied  ;  "  Don't  tell  me  of  los- 
ing; I  value  nothing  in  comparison  with  gospel  truths.  I  am 
not  afraid  to  be  poor.'  " 

A  short  time  before  he  died,  he  said ;  "I  depend  wholly 
and  alone  upon  the  free,  sovereign,  eternal,  unchangeable 
love  of  God,  the  firm  and  everlasting  covenant  of  grace,  and 
my  interest  in  the  Persons  of  the  Trinity  for  my  whole  salva- 
tion, and  not  upon  any  righteousness  of  my  own,  nor  on 
anything  in  me,  nor  done  by  me  under  the  influence  of  the 
Holy  Spirit.  Not  upon  any  services  of  mine,  which  I  have 
assisted  to  perform  for  the  good  of  the  church,  do  I  depend, 
but  upon  my  interests  in  the  Persons  of  the  Trinity,  the  free 
grace  of  God,  and  the  blessings  of  grace  streaming  to  me 
through  the  blood  and  righteousness  of  Christ,  as  the  ground 
of  my  hope.  These  are  no  new  things  to  me,  but  what  I 
have  been  long  acquainted  with, — what  I  can  live  and  die  ty."* 

It  is  asserted,  as  we  have  seen,  that  during  the  more  than 
fifty  years  that  these  good  men  swayed  the  Baptist  denomina- 

*  Ivimey,  III.  p.  438. 


194  The  Story  of  the  Baptists 

tion,  that  there  was  a  great  decline,  which  all  the  influence  of 
their  learning  and  piety  could  not  arrest;  and  that  "it 
remained  for  other  men  to  arouse  the  denomination  from 
slumber,  and  to  lead  them  to  victory."  "  It  was  mainly,"  it 
is  said,  "by  the  influence  and  preaching  of  \Vhitefield,  that 
the  condition  of  affairs  was  changed,  and  that  men  were 
raised  up  to  lead  the  churches  in  work  for  Christ."  Of  some 
of  these  men,  to  whom  this  honor  is  accorded,  we  propose  to 
speak.  Among  them  were  the  Halls — father  and  son. 

Rev.  Robert  Hall,  the  father,  is  best  known  through  his 
illustrious  son — Rev.  Robert  Hall,  A.  M.  The  son  was  the 
most  remarkable  man  of  his  age  for  learning,  eloquence,  and 
piety.  He  was  one  of  those  who,  with  his  father,  took  part 
in  reviving  the  slumbering  missionary  spirit  among  the  Bap- 
tists of  England.  He  was  born  May  2,  1 764.  His  mother 
was  distinguished  for  great  common  sense  and  piety.  While 
an  infant  he  was  very  delicate  and  feeble,  and  was  not  ex- 
pected to  reach  maturity.  He  could  neither  walk  nor  talk 
till  he  was  two  years  old.  "His  nurse  taught  him  his  alpha- 
bet from  the  gravestones  in  a  burial  ground."  Afterwards 
he  resorted,  after  school  hours,  to  this  same  graveyard  with 
his  book,  where  for  hours  he  reclined  upon  the  grass.  It  is 
thought  that  he  here  contracted  the  dreadful  disease  and  pain 
in  the  back  from  which  he  suffered  so  intensely  during  his 
whole  life.  None  endured  more  than  he  of  physical  suffer- 
ing, and  "he  was  a  fine  example  of  the  triumph  of  the 
higher  powers  of  mind,  exalted  by  religion,  over  the  infirmi- 
ties of  the  body." 

He  is  said  to  have  combined  "the  eloquence  of  an  ora- 
tor, the  faticy  of  a  poet,  the  acuteness  of  a  schoolman,  the  pn> 
loundness  of  a  philosopher,  and  the  piety  of  a  saint."  Dugal 
Stewart  says  of  him :  "Whosoever  wished  to  see  the  English 


Men  of  Might.  195 

language  in  its  purity  must  read  the  writings  of  Robert  Hall. 
He  combines  the  beauties  of  Johnson,  Addison,  and  Burke, 
without  their  imperfections."  His  intellect  early  developed 
its  extraordinary  vigor.  When  only  nine  years  of  age,  he 
read  and  re-read  with  great  interest  Butler's  Analogy,  and 
Edwards  on  the  Will,  two  books  that  are  seldom  found  in 
the  hands  of  one  so  young.  At  eleven,  his  teacher  confessed 
that  his  pupil  had  gone  beyond  him;  and  his  piety,  even  at 
this  early  age,  was  so  manifest,  that  his  delighted  father 
thought  of  him  for  the  sacred  office  of  the  ministry. 

In  1778,  he  entered  Bristol  College  to  study  theology, 
and  in  two  years  finished  his  course,  and  was  ordained  to  the 
gospel  ministry,  at  16  years  of  age.  At  King's  College,  which 
he  next  entered,  he  formed  his  life-long  acquaintance  and 
friendship  with  Sir  James  Mackintosh,  who  said  that  he  be- 
came "fascinated  with  his  brilliancy  and  acumen,  in  love  with 
his  cordiality  and  ardor,  and  awe  struck  by  the  transparency 
of  his  conduct  and  the  purity  of  his  principles.  He  became 
assistant  pastor  at  Broadmead  and  tutor  in  Bristol  Academy 
in  1785,  and  pastor  at  Cambridge  in  1790.  "His  labors  were 
not  only  greatly  admired,  but  blessed  to  the  revival  of  evan- 
gelical piety,  and  a  large  increase  of  the  church  and  congre- 
gation." He  became  pastor  at  Leicester,  in  1807.  Where  - 
ever  he  went  var,t  congregations  attended  upon  his  words, 
and  of  all  classes  of  society  and  of  mind. 

He  succeeded  Dr.  Ryland  at  Broadmead  in  1826,  and 
died  with  the  flock,  with  which  he  spent  the  first  year  of  his 
ministry,  in  1831.  His  death  was  truly  sublime  and  triumph- 
ant. He  said  :  "I  am  in  God's  hands,  and  I  rejoice  that  I 
am.  I  have  not  one  anxious  thought,  either  for  life  or  death. 
I  think  I  would  rather  go  than  stay ;  for  I  have  seen  enough 
of  the  world  and  have  an  humble  hope.  My  sufferings  are 


196  The  Story  of  the  Baptists. 

great,  but  what  are  my  sufferings  to  the  sufferings  of  Christ. 
God  has  been  very  merciful  to  me.  Come,  Lord  Jesus,  come" 
— he  could  utter  no  more.  His  daughter  supplied  the  rest 
— "Quickly,"  and  he  gave  her  an  assenting  smile  and  died. 


COLISEUM  PLACE  BAPTIST  CHURCH,  NEW  ORLEANS,  LA. 

See  page  266. 


CHAPTER    XVIII 

THE  NEW  WORLD. 

E  will  now  leave  England,  and  crossing  the  Atlantic, 
follow  the  trail  of  Baptist  history  in  the  new 
world.  Among  those  who  left  their  homes  in  the 
old  world  and  became  the  first  settlers  of  America, 
there  were  Baptists.  Others  sprang  up,  as  they  have 
ever  done,  where  Baptists  were  unknown  before,  led  by  the 
pure  word  of  God  and  the  teaching  of  the  Holy  Spirit  to  em- 
brace the  simple  doctrines  of  the  gospel.  Thus  it  was  that 
Roger  Williams  and  a  number  of  his  friends  became  Baptists 
There  is  some  uncertainty  as  to  which  was  the  first  Bap- 
tist church  established  in  America.  There  are  two  churches  in 
the  little  state  of  Rhode  Island  each  of  which  claims  that 
honor,  the  first  church  of  Providence  and  the  first  church  of 
Newport.  As  near  as  can  be  ascertained  the  former  was  con- 
stituted in  1639,  and  the  latter  in  1644.  Others  however 
state  that  thj  Baptist  church  at  Tiverton  is  the  oldest,  dating 
back  to  the  year  1607.  The  first  in  Massachusetts  was  the 
little  Welsh  Baptist  church  at  Swansea  formed  in  1663. 

In  the  year  1602  a  company  of  dissenters,  persecuted  by 
the  Church  of  England,  fled  from  their  homes  and  sought 
refuge  in  Amsterdam,  and  afterward  in  Leyden.  Having  ob- 


The  New  World.  199 

tained  permission  to  emigrate  to  the  new  world  they  set 
sail  in  the  Mayflower  from  Plymouth,  England,  and  after  a 
tedious  and  dangerous  voyage,  these  Pilgrim  Fathers  landed, 
December,  1620,  at  Plymouth,  Massachusetts. 

The  Baptists  were  probably  among  the  early  settlers  of 
New  England.  Cotton  Mather,  an  early  writer,  calls  them 
"  Godly  Anabaptists,"  and  says, — "Some  few  of  these  peo- 
ple-have been  among  the  planters  of  New  England  from  the 
beginning  and  have  been  welcome  to  the  communion  of  our 
churches  which  they  enjoyed,  reserving  their  particular 
opinions  unto  themselves. 

Dr.  David  Weston  says ;  "Baptist  principles  are  dis- 
coverable in  New  England  from  the  very  earliest  colonial 
settlements.  The  Puritans  of  Plymouth  had  mingled  with 
the  Dutch  Baptists  during  the  ten  years  of  their  sojourn  in 
Holland,  and  some  of  them  seem  to  have  brought  over 
Baptist  tendencies  even  in^the  Mayflower.  Dutch  Baptists 
had  emigrated  to  England  and  extended  their  principles 
there;  and  from  time  to  time  a  persecuted  Baptist  in 
England  sought  refuge  in  America,  and  planted  here 
brought  forth  fruit  after  his  kind.  But  as  every  off-shoot  of 
these  principles  here,  was  so  speedily  and  vigorously  beaten 
down  by  persecution,  and  especially  as,  after  the  banishment 
of  Roger  Williams,  there  was  an  asylum  a  few  miles  distant, 
just  over  Narraganset  bay,  where  every  persecuted  man 
could  find  liberty  of  conscience.  Baptist  principles  made 
little  progress  in  New  England  colonies,  except  in  Rhode 
Island  for  the  first  one  hundred  and  twenty  years." 

It  is  strange  that  those  who  crossed  the  ocean  to  find 
liberty  of  conscience  for  themselves,  should  deny  it  toothers. 
From  the  very  first  all  dissent  or  heresy  was  forbidden.  It 
was  unlawful  and  punishable  as  a  crime  to  neglect  or  oppose 


200  The  Story  of  the  Baptists. 

the  existing,  or  standing  church ;  or  to  set  up  worship  in 
opposition  to  it ;  to  refuse  to  be  taxed  for  the  support  of  its 
ministry ;  to  oppose  its  faith ;  or,  to  build  houses  of  worship 
for  dissenting  churches.  Especially  were  Baptists  the 
objects  of  persecution  because  they  opposed  infant  baptism, 
an  unregenerate  church  membership,  and  the  union  of 
church  and  state.  Fines  imprisonment  and  banishment 
were  the  penalties  imposed  there  for  holding  Baptist  septi- 
ments. 

A  law  was  passed  by  the  General  Court,  November  13, 
1644  banishing  those  who  "refused  to  countenance  infant 
baptism  and  the  use  of  secular  force  in  religious  things."*  "A 
like  method  of  treating  the  Baptists  in  courts,  from  pulpits 
and  from  the  press  has  been  handed  down  by  tradition  ever 
since,"  writes  Isaac  Backus  in  1777 .f  Nevertheless  Win- 
throp  says,  "  Anabaptists  increased  and  spread."!  Many 
such  laws  were  passed  and  much  suffering  was  endured  by 
the  Baptists  under  them. 

Roger  Williams  was  driven  from  the  colony  of  Massa- 
chusetts because  of  his  Baptist  principles,  and  became  the 
founder  of  the  state  of  Rhode  Island.  He  was  born  in  1599, 
in  Wales.  The  Baptists  of  America  are  indebted  to  Welsh- 
men for  laying  the  foundation  of  their  denomination,  to  a 
large  extent,  in  North  and  South  Carolina,  New  York,  and 
Virginia,  and  they  were  the  first  to  found  a  Baptist  church 
in  Rhode  Island,  New  Jersey,  Pennsylvania,  Massachusetts, 
and  Delaware ;  and  Wales  has  continued  to  this  day  to  fur- 
nish new  material  for  our  churches,  while  some  of  our 
ablest  and  most  prominent  ministers  are  from  that  country. 

In  early  life  Mr.  Williams  enjoyed  the  patronage  of  Sir 
Edward  Coke,  the  celebrated  English  lawyer.  Educated  at 

*Backus  History  of  ihe  Baptists,  Newton,  I.  127. 
t  Vol.  I.  page  127. 

J  Backus  I.  page  126.  « 


The  New  World.  201 

Oxford,  he  became  a  minister  of  the  Church  of  England, 
preferring  the  ministry  to  the  law.  He  left  England  because 
he  could  not  conscientiously  conform  to  some  parts  of  the 
doctrine  and  worship  of  the  established  church.  He  came 
to  America  about  the  year  1630,  and  was  soon  afterward 
called  to  preach  at  Salem  where  he  became  assistant  pastor. 
While  in  Boston  he  had  refused  communion  with  the  church 
there,  and  had  declined  to  take  the  oath  of  a  free-man. 
These  facts  awakened  opposition  and  he  was  obliged  to  leave 
Salem.  He  went  to  Plymouth,  where  he  was  pastor  for  two 
years,  when  he  was  re-called  to  Salem.  But  ere  long,  he  was 
accused  of  preaching  against  the  assumption  of  power  in 
religious  affairs  by  the  civil  magistrate,  and  besides,  was 
charged  with  holding  other  views  tending  to  anabaptism. 
He  was  tried  by  the  court  and  sentenced  to  be  banished. 
By  order  of  the  court  he  was  to  depart  out  of  the  colony 
within  six  days,  because  he  had  "  broached  and  divulged 
divers  new  and  dangerous  opinions  against  the  authority  of 
the  magistrates,  as  also,  writ  letters  of  defamation,  both  of 
the  magistrates  and  churches  here." 

Mr.  Williams  did  not  go  as  he  was  ordered,  so  the 
Boston  authorities  sent  for  him.  When  he  sent  an  excuse, 
an  officer  was  ordered  to  arrest  him  and  put  him  on  board  of 
a  ship  bound  for  England.  But  when  the  officer  reached 
Salem,  Mr.  Williams  had  left  the  place  three  days  before,  and 
had  gone,  no  one  knew  where.  He  had  fled  from  the  cruel- 
ties of  his  Christian  brethren,  to  find  refuge  and  hospitality 
among  the  savages  of  the  forest.  It  was  in  the  midst  of  a 
New  England  winter,  January,  1635,  when  this  apostle  of 
liberty  left  his  home  and  plunged  into  the  depths  of  the 
gloomy  forest.  For  fourteen  weeks  he  wandered  "in  winter 
snow,"  which,  says  he,  "I  feel  yet;  *  *  not  knowing 
what  bread  or  bed  did  mean."  He  went  first  to  Rehoboth, 

'3 


202  The  Story  of  the  Baptists. 

fifty  miles  south  of  Salem.  Here  he  was  joined  by  his  family 
and  some  friends.  His  sufferings  during  those  fourteen 
weeks  of  exile  in  the  wilds  of  the  forest,  had  been  very  great. 
But  he  had  not  yet  found  a  resting  place.  The  authorities 
advised  him  to  cross  the  river  and  go  beyond  the  bounds  of 
the  colony.  So,  leaving  the  huts  which  they  had  built,  he 
and  his  little  company  embarked  in  a  little  boat  and  started 
on  a  voyage  of  discovery,  to  seek  a  new  home  and  a  place 
where  they  might  plant  the  standard  of  soul-liberty.  On 
their  way  they  were  hailed  by  a  company  of  Indians  on  the 
shore,  with  the  friendly  interrogation,  "What  cheer?"  a  com- 
mon English  phrase,  which  the  Indians  had  learned  from  the 
colonists.  Tradition  reports  that  Roger  Williams  landed 
near  a  spring  which  is  pointed  out  at  this  day.  Here  the 
settlement  of  Rhode  Island  began. 

"Oh,  call  it  holy  ground, 

"The  soil  where  first  they  trod! 
"  They  hav>;  left  unstained  what  there  they  found — 
"  Freedom  to  worship  God  " 

In  grateful  acknowledgment  of  the  divine  hand  that  had 
guided  and  preserved  him,  Mr.  Williams  gave  to  the  new  set- 
tlement the  name  of  Providence.  The  government  which 
he  established  was  based  upon  the  principle  of  perfect 
religious  liberty.  It  required  obedience  to  the  civil  magistrate 
only  in  civil  things.  A  man's  religion  was  held  to  be  a  mat- 
ter for  which  he  is  responsible  only  to  God,  and  with  which 
civil  governments  have  no  right  to  interfere.  All  such 
interference  is  an  infringement  of  the  most  sacred  rights  of 
men.  Freedom  in  matters  of  religion  is  not  simply  a  privilege, 
but  a  right  belonging  to  all  men  alike,  whatever  their  forms 
of  religion  may  be,  whether  Christian,  Mahometan,  Jew  or 
Pagan.  These  were  the  views  held  by  Mr.  Williams,  and 
incorporated  into  the  government  of  Rhode  Island.  Hence 
the  religious  freedom  which  he  established  was  not  toleration, 
but  liberty  in  its  largest,  fullest,  freest  sense. 


FIRbT  BAPTIST  CHURCH,  BALTIMORE,    MD. 


See  page  358. 


204  The  Story  of  the  Baptists. 

The  religious  freedom  of  Rhode  Island,  differs  as  widely 
from  the  liberty  allowed  in  Maryland  by  Lord  Baltimore,  as 
right  differs  from  privilege.  The  one  was  freedom,  the  other 
was  toleration.  Rhode  Island  gave  to  all  men  freedom  o( 
worship  as  a  right,  with  which  the  state  has  no  business  to 
interfere.  Maryland  gave  her  citizens  freedom  of  worship 
as  a  privilege,  which  the  state  had  a  right  to  grant  or  with- 
hold, and  actually  reserved  the  right  to  interfere  in  certain 
cases,  as  for  instance,  if  a  man  denied  tHe  doctrine  of  the 
Trinity,  or  spoke  against  the  Virgin  Mary  he  was  subject  to 
the  penalty  of  the  law. 

Dr.  David  Weston  says;  "When  colonists  settled  Amer- 
ica, they  brought  with  them  across  the  Atlantic,  the'  system 
of  legislation  for  consciences.  Massachusetts  and  Connecticut 
fined,  imprisoned,  whipped,  banished  or  even  put  to  death 
those  who  opposed  the  established  orthodoxy.  Catholic 
Maryland,  fined,  whipped  or  banished  all  who  uttered 
reproachful  words  against  the  Virgin  Mary  and  put  to  death 
a  denier  of  the  Trinity.  Virginia  had  her  nine  pound  to- 
bacco tax  for  the  support  of  Episcopacy.  When  Roger 
Williams,  banished  from  Massachusetts  because  he  was  a 
Baptist,  founded  a  settlement  in  Rhode  Island,  then  for  the 
first  time  in  the  history  of  the  world,  there  was  a  civil  gov- 
ernment which  claimed  no  jurisdiction  in  religion.  The 
great  principle  of  religious  freedom  was  first  practically 
applied  by  Roger  "Williams."  Bancroft,  in  speaking  of 
Roger  Williams,  says;  "  He  was  the  first  person  in  modern 
Christendom  to  assert  the  doctrine  of  liberty  of  conscience 
in  religion.  When  Germany  was  the  battle-field  for  all 
Europe,  of  implacable  wars  of  religion,  it  became  his  glory 
to  found  a  State  and  to  stamp  himself  upon  its  rising  institu- 
tions, in  characters  so  deep,  that  their  impress  has  remained 


The  New  World.  206 

to  the  present  day  and  can  never  be  erased  without  the  total 
destruction  of  his  work." 

Although  Mr.  Williams  had  embraced  Baptist  sentiments 
pretty  fully  before  his  banishment,  yet  he  was  not  baptized 
until  after  his  settlement  in  Rhode  Island.  Along  with  him 
there  were  twelve  persons  who  became  Baptists,  with  no 
guide  but  the  New  Testament.  They  knew  of  no  Baptist 
minister  whose  services  they  could  procure,  and  hence  they 
selected  one  of  their  number,  Ezekiel  Holliman,  to  baptize 
Mr.  Williams  who  then  administered  the  ordinance  to  the 
others. 

It  was  strange  and  somewhat  irregular,  but,  no  doubt, 
justifiable  under  the  circumstances.  And  yet  no  one  would 
think  it  right  to  resort  to  such  an  expedient,  when  the  ordi- 
nance could  be  received  from  an  ordained  minister  who  had 
himself  been  baptized.  These  twelve  persons  formed  them- 
selves, in  March  1639,  into  a  church  with  Roger  Williams  as 
their  pastor.  This  was  the  First  Baptist  church  of  Providence 
and  the  first  in  America.  Mr.  Williams  afterwards  left  the 
society,  but  the  church  then  organized  continues  to  this 
day. 

Roger  Williams  once  saved  the  colonies  from  being 
destroyed  by  the  Indians.  Mr.  Backus  says:  "As  God 
overruled  the  cruel  selling  of  Joseph  to  the  heathen,  as  a 
means  of  saving  the  lives  of  many  people  ;  so  the  banishing 
of  Roger  Williams  made  him  the  chief  instrument  of  saving 
all  the  English  in  New  England  from  destruction."  He  had 
gained,  by  his  kindness  and  wisdom,  the  friendship  of  the 
Indians  and  when  a  plot  was  formed  among  several  tribes  for 
the  destruction  of  the  colonies,  Mr.  Williams  discovered 
it  and  gave  the  warning  to  the  English,  and  at  the  same  time 
used  his  influence  with  the  Indians  to  turn  them  from  their 


206  The  Story  of  the  Ba;  tists. 

purpose.  It  is  said  that  on  one  occasion  he  went  out  with 
his  staff  in  hand,  to  meet  the  Indians  in  ord-.r  to  plead  with 
them. 

"Brother  Williams,"  said  an  Indian  chief  to  him; 
"  you  are  a  good  man,  and  you  have  been  kind  to  us  many 
years.  Not  a  hair  of  your  head  shall  be  touched. ' ' 

The  colony  of  Massachusetts  continued  to  persecute  the 
Baptists  with  greater  severity,  and  large  numbers  suffered 
from  fines,  imprisonment,  whipping  or  banishment.  One  of 
the  most  remarkable  cases  was  that  of  Obadiah  Holmes,  who 
went  with  two  other  Baptists  from  Rhode  Island  to  visit,  in 
1651,  an  aged  brother  at  Lynn,  who  had  been  whipped  for 
being  a  Baptist.  While  holding  religious  services  at  this 
brother's  house  on  the  Sabbath,  they  were  arrested  and  fined 
and  imprisoned.  The  others  were  in  a  short  time  released, 
but  Mr.  Holmes  was  retained  to  be  more  severely  punished  as 
a  public  example.  He  was  sentenced  to  be  whipped  in 
Boston  in  September  1651,  and  so  barbarously  was  the  sen- 
tence executed  that  for  days  and  weeks  he  "  could  take  no 
rest  but  as  he  lay  upon  his  knees  and  elbows,  not  being  able 
to  suffer  any  part  of  his  body  to  touch  the  bed  whereon  he 
lay."  The  sentence  pronounced  upon  him,  contains  these 
words  ; — "You  did  take  upon  you  to  preach  and  baptize; 
that  you  did  baptize  such  as  were  baptized  before,  and 
thereby  did  necessarily  deny  the  baptism  before  administered 
to  be  baptism;  and  did  also  deny  the  lawfulness  of  baptiz- 
ing infants." 

As  he  was  led  to  the  place  of  punishment  he  said  to  the 
crowds  of  people  who  were  assembled  to  witness  the  scene  ; 
"  That  which  I  am  to  suffer  for,  is  the  word  of  God  and  the 
testimony  of  Jesus  Christ."  In  his  own  account  of  the 
affair,  he  says;  "  As  the  man  began  to  lay  the  strokes  upon  my 


208  The  Story  of  the  Baptists. 

back,  I  said  to  the  people,  'Though  my  flesh  should  fail,  and 
my  spirit  should  fail,  yet  God  would  not  fail.'  So  it  pleased 
the  Lord  to  come  in  and  to  fill  my  heart  and  tongue  as  a  vessel 
full,  and  with  audible  voice  I  spoke  forth,  praying  the  Lord 
not  to  lay  this  sin  to  their  charge  ;  and  telling  the  people  that 
now  I  found  he  did  not  fail  me  and  therefore,  now  I  should 
trust  him  forever,  who  failed  me  not.  For  in  truth,  as  the 
strokes  fell  upon  me,  I  had  such  a  spiritual  manifestation  of 
God's  presence,  as  I  never  had  before,  and  the  outward  pain 
was  so  removed  from  me  that  I  could  well  bear  it,  yea,  and 
in  a  manner,  felt  it  not,  although  it  was  grievous,  as  the 
spectators  said,  the  man  striking  with  all  his  strength,  spit- 
ting upon  his  hand  three  times,  with  a  three-corded  whip, 
giving  me  there  with  thirty  strokes.  When  he  had  loosed  me 
from  the  post,  having  joyousness  in  my  countenance  as  the 
spectators  observed,  I  told  the  magistrates  ;  you  have  struck 
me  with  roses,  and  said,  moreover,  although  the  Lord  hath 
made  it  easy  to  me,  yet  I  pray  God  it  may  not  be  laid  to  your 
charge." 

Many  were  touched  with  sympathy  for  the  noble  sufferer, 
and  the  Baptist  cause  was  greatly  strengthened  by  the  very 
means  that  were  used  to  crush  it.  As  Mr.  Holmes  says ; 
"  My  bonds  and  imprisonment  have  been  no  hindrance  to 
the  gospel ;  for  before  my  return  some  submitted  "to  the  Lord 
and  were  baptized,  and  divers  were  put  upon  the  way  of  in- 
quiry." 

Mr.  Holmes  was  again  about  to  be  arrested  when,  making 
his  escape  by  night  he  returned  to  his  home  in  Rhode  Island. 
The  next  day  after  his  departure,  a  constable  came  to  search 
the  house  where  he  had  lodged.  Thus,  probably,  he  was  saved 
the  pain,  and  Boston  the  disgrace,  of  a  second  whipping. 

One  of  the  most  shameful  cases  of  persecution  for  con- 
science1 sake  was  that  of  Henry  Dunster,  patron  and  presi- 


The  New  World.  209 

dent  of  Harvard  University  and  one  of  the  greatest  masters 
of  the  Oriental  languages.  Quincysays:  "Dunster's  useful- 
ness, however,  was  deemed  to  be  at  an  end  and  his  service  no 
longer  desirable  in  consequence  of  his  falling,  in  1653,  as 
Cotton  Mather  expressed  it,  'into  the  briers  of  anti-pedobap- 
tism',  and  of  his  having  borne  'public  testimony  in  the 
church  at  Cambridge  against  the  administration  of  baptism 
to  any  infant  whatsoever.'  *  *  Indicted  by  the  grand  jury 
for  disturbing  the  ordinance  of  infant  baptism  in  the  Cam- 
bridge church,  sentenced  to  a  public  admonition  and  laid 
under  bands  for  good  behavior,  Dunster's  martyrdom  was 
consummated,  being  compelled,  in  October,  1664,  to  resign 
his  office  of  president.  *  *  He  found  the  seminary  a  school, 
it  rose  under  his  auspices  to  a  college.  No  man  ever  ques- 
tioned his  talents,  learning,  exemplary  fidelity  and  useful- 
ness. " 

The  evil  fruits  of  the  union  of  state  and  church,  and 
of  infant  baptism  soon  began  to  appear  in  New  England. 
Inasmuch  as  church  membership  was  a  condition  of  citizen- 
ship, unconverted  ir.en  soon  filled  the  churches.  As  early  as 
1657,  conversion  ceased  to  be  demanded  as  a  pre-requisite  to 
church  membership.  An  effort  was  made  to  shield  the  table 
of  the  Lord,  by  the  adoption  of  the  Half  Way  Covenant, 
which  admitted  those  who  had  been  baptized  and  whose  lives 
were  not  scandalous  to  all  the  privileges  of  church  member- 
ship, except  coming  to  the  Lord's  Supper.  But  there  were 
those  who  could  not  see  why  those  baptized  in  infancy  should 
be  kept  from  the  Lord's  taMe,  since  they  were  recognized  as 
members  af  the  church.  In  1696,  a  church  was  formed  in 
Hartford,  and  in  1699,  another  in  Boston,  "upon  the  express 
principle  that  baptism,  alone,  without  evidence  of  conversion 

t  History  of  Harvard;  Vol.  i  p.  15-18,  as  quoted  by  Dr.  Wesson  in  Backus,  i.  p.  vt. 


210  The.  Story  of  the  Baptists. 

should  admit  to  full  communion."  Other  churches  followed 
and  soon  few  were  left  to  advocate  a  regenerate  member- 
ship, except  the  Baptists.  Hence  the  pulpits,  recruited  from 
the  pews,  came  to  be  filled  with  unconverted  ministers,  and 
"the  New  England  churches  presented  the  sad  anomaly  of  a 
company  otdead  men, listening  to  a  dead  gospel,  preached  by 
a  dead  minister." 

There  were  some  few  exceptions  to  the  rule.  The  illus- 
trious Jonathan  Edwards  was  one  who  contended  for  a  change 
of  heart  in  pulpit  and  in  pew.  For  this,  however,  his  church  at 
Northampton  by  the  advice  of  an  ecclesiastical  council,  dis- 
missed him  from  the  pastorate.  Owing  to  the  seeming  hope- 
less degeneracy  of  the  times  many  withdrew<  and  formed 
churches  called  Separate  churches.  Such  a  condition  of 
things  could  not  continue  long.  God  poured  out  his  Spirit 
and  a  great  revival  spread  throughout  the  country  under  the 
preaching  of  Jonathan  Edwards  and  George  Whitefield,  and 
many  ministers  and  people  were  converted.  More  "New- 
Light"  or  "Separate"  churches  were  formed,  composed  of 
those  who  professed  a  change  of  heart,  and  with  these  union 
churches  many  holding  Baptist  sentiments  united.  It  was 
not,  long  however,before  these  found  out  that  a  Pedobaptist 
church  was  no  home  for  Baptists,  and  they  withdrew  and 
formed  Baptist  churches.  -This  movement  "began  about  the 
year  1750,  and  by  1760  was  rapidly  working.  For  the  next 
twenty  years,  an  average  of  two  Baptist  churches  a  year  was 
formed,  largely  by  this  process,  in  Massachusetts  alone."  But 
what  became  of  the  churches  that  had  departed  from  the 
faith  ? 

The  following  statement  is  made  by  Dr.  Weston  :  "In- 
fant baptism  among  Congregationalists,  with  its  Half-Way 
Covenant,  paved  the  way  for  Unitarianism  of  to-day.  'The 


The  New  World.  211 

Congregational  churches  of  Massachusetts',  says  Uhden, 
'awoke  from  their  stupor,  and  lo  !  Harvard  College  and  their 
strongholds  had  become  Unitarian.'  But  one  church  in 
Boston  remained  Orthodox,  and  its  pastor  wasaSemi-Arian, 
and  its  evangelical  element  was  too  small  to  sustain  a  prayer- 
meeting.  Some  of  its  members  were  quickened  at  a  Baptist 
revival ;  they  set  up  again  their  neglected  prayer-meeting, 
and  invited  Baptists  to  come  in  and  aid  them,  and  they  came. 
Thus  'a  renovating  movement  commenced,  that  has  been  the 
origin  of  all  the  Orthodox  Congregational  churches  with 
which  the  city  of  the  Pilgrims  is  now  blessed.  When  infant 
baptism  had  put  out  the  fires  on  its  own  altars  ,with  the  ex- 
ception of  one  solitary  shrine,  and  had  caused  it  even  to  burn 
dim  and  low,  the  flame  was  kindled  again  from  altars  which 
its  unscriptural  rite  had  never  been  suffered  to  profane.'  ' 

Baptist  principles  have  preserved  the  churches  of  this 
country,  from  the  lifeless  formalism  which  prevails  generally 
wherever  infant  baptism  has  been  allowed  to  work  out  its 
legitimate  results,  without  the  restraint  of  Baptist  teaching 
and  example.  The  difference  between  the  Baptist  and 
Pedobaptist  practice  in  this  matter  is  clearly  stated  by  the 
learned  and  pious  Pascal,  who  says  ;  "  In  the  infancy  of  the 
Christian  church,  we  see  no  Christians  but  those  who  were 
thoroughly  instructed  in  all  matters  necessary  to  salvation. 
Then,  no  one  was  admitted  into  the  church  but  after  a  most 
rigid  examination ;  now,  every  one  is  admitted  before  he  is 
capable  of  being  examined.  Formerly,  it  was  necessary  to 
come  out  from  the  world,  in  order  to  be  received  into  the 
church;  whilst  in  these  days,  we  enter  the  church  almost  at 
the  same  time  that  we  enter  the  world.  The  distinction  is 
almost  entirely  lost ;  the  church  of  the  saints  is  all  defiled 
with  the  intermingling  of  the  wicked,  and  her  children  are 
they  who  carry  into  her  very  heart,  her  deadliest  foes." 
Speaking  of  the  great  awakening,  Dr.  D.  Weston  says  : ' 


RICHARD    FURMAN,  D.   D. 


See  page  255. 


The  New  World.  213 

"  Trace  back  the  record  of  church  history  to  the  early 
centuries,  and  it  will  be  invariably  found  that  every  time  ot 
quickening  and  reformation,  has  produced  Baptists.  Brought 
out  of  dead  formality  and  actuated  by  living  piety,  men 
have  naturally  cast  off  the  mere  form  of  infant  baptism,  and 
have  substituted  for  it  the  original  rite  of  believer's  baptism, 
by  which  the  regenerate  and  loving  heart  expresses  its 
loyalty  to  Christ.  The  Donatists,  reformers  of  the  fourth 
century,  when  infant  baptism  was  a  recent  innovation  not 
yet  universally  accepted,  were  Baptists.  The  Albigenses, 
reformers  of  the  seventh  century,  so  far  as  history  enables  us 
to  decide,  were  Baptists ;  and  so  were  the  Waldenses  and 
Petrobrussians,  reformers  of  the  eleventh  and  twelfth 
centuries,  who  kept  the  light  of  pure  Christianity  burning 
when  everywhere  else  in  the  world  it  was  quenched  in  the 
slough  of  Romish  corruption.  The  Arnoldists  and  Hussites, 
reformers  before  Luther,  and  who  prepared  the  way  for  him, 
were  Baptists.  Wickliffe  of  England  whom  historians  have 
agreed  to  call  'the  morning  star  of  the  Reformation,'  was 
a  Baptist.  The  views  of  these  reformers  were  not  always 
definitely  stated,  or  perhaps  definitely  settled  in  their  own 
minds ;  but  they  all  held  substantially  the  doctrines  which 
are  now  the  peculiar  tenets  of  Baptists.  The  Great  Refor- 
mation of  the  sixteenth  century  could  never  have  occured  if 
it  had  not  been  heralded  by  Baptists.  It  was  the  same  in 
the  Great  Awakening."* 

•  Baptists  and  the  National  Centenary,  p.  13. 


CHAPTER   XIX. 
THE  VIRGINIA  BAPTISTS. 

'HE  Baptists  of  the  Old  Dominion  deserve  special 
mention.  .During  the  first  century  of  the  colony, 
which  was  settled  in  1607,  the  Baptists  are  not 
mentioned  by  name,  but  Morgan  Edwards  speaks 
of -Baptists  in  North  Carolina  as  early  as  1695, 
who  had  gone  there  from  Virginia  to  escape  intolerant  laws. 
Prof.  J.  C.  Long,  D.  D.,  LL.  D.,  of  Crozer  Theological 
Seminary,  an  eminent  authority,  says,  that  it  is  almost  certain 
that  there  were  no  Baptist  organizations  in  Virginia,  as  early 
as  1695;  though  there  may  have  been  individual  Baptists; 
and  that  the  laws  were  so  stringently  enforced  in  reference 
to  conventicles,  that  had  there  been  Baptist  churches,  we 
would  have  heard  something  about  them. 

Virginia  was  settled  by  cavaliers  from  England,  who 
were  loyalists  devoted  to  their  king  ;  and  churchmen  wedded 
to  the  Episcopal  Church.  By  their  charter  the  Episcopal  was 
the  established  religion  of  the  colony.  Departure  from  the 
church  was  treason  against  the  state.  Hence  a  struggle  for 
liberty,  civil  and  religious,  was  to  be  expected. 

In  1611,  Governor  Dale  ordered  every  man  to  come  to 
the  minister  to  be  questioned  as  to  his  religious  belief.  The 


The  Virginia  Baptists.  215 

penalty  for  the  first  refusal  was  whipping ;  for  the  second,  a 
double  flogging,  and  a  confession  of  the  the  fault  on  Sabbath 
day  before  the  congregation  ;  and  for  the  third  offense, 
whipping  daily  until  pardon  was  asked  and  the  law  complied 
with. 

As  early  as  1643,  a  ^aw  was  enacted,  "  to  preserve  purity 
of  doctrine,"  forbidding  any  one  to  teach,  or  preach  publicly 
or  privately,  who  was  not  a  minister  of  the  Episcopal  Church, 
and  did  not  conform  to  its  mode  of  worship.  It  was  first 
banishment,  and  in  1661,  imprisonment  for  nonconformity. 

In  1673,  a  house  of  worship  was  commanded  to  be 
erected  on  every  plantation,  and  the  service  to  be  Episcopal. 
Every  body  was  required  to  attend  church,  or  be  heavily 
fined,  and  no  one  could  sell  his  tobacco  till  his  tax  for  the 
support  of  the  Episcopal  minister  was  paid. 

Geo.  B.  Taylor,  D.  D.,  says;  "Such  laws  prevailed  from 
the  settlement  of  Virginia,  1607,  to  the  Revolution,  1775, 
except  during  the  Protectorate.  For  this  entire  period,  as 
Hening  says ;  '  The  religion  of  the  Church  was  the  religion 
of  the  ruling  party  in  the  State,  and  none  other  was  tolerated.' 
These  laws  were  vigorously  enforced."* 

Dr.  Taylor  also  says  :  "  Specially  the  severe  laws  against 
those  refusing  to  practice  infant  baptism,  prove  the  existence 
of  some  who  rejected  that  rite.  The  Quakers  have  been  re- 
ferred to  ;  but  they  were  never  numerous  in  Virginia.  The 
preamble  to  one  of  the  acts,  punishing  those  rejecting  infant 
baptism,  declared  there  were  many,  not  merely  neglecting  (as 
careless  persons  might  have  done,)  but  refusing  to  have  their 
children  baptized.  Moreover,  such  persons  are  further  de- 
scribed as  acting  out  of  their  averseness  to  the  established 
religion,  etc."f 

•  tVirginia  Baptists. 


J.  B.  JETER,  D.  D.  See  page  380. 


The  Virginia  Baptists.  217 

Rev.  R.  B.  Sample  says  that  there  were  three  sources 
from  which  ihe  Baptists  of  Virginia  came;  from  England, 
Maryland,  and  New  England.  "  The  first  were  emigrants  from 
England,  who  about  the  year  1714,  settled  in  the  southeast 
parts  of  the  state,"  and  formed,  at  that  time,  the  first  church 
organized  in  the  state  at  Burleigh,  Isle  of  Wight  county.f 
The  church  still  exists  under  the  name  of  Mill  Swamp.  They 
were  Arminian  in  doctrine,  but  finally  became  Regular  Baptists. 
They  appealed  for  a  minister  to  their  brethren  in  England, 
who  ordained  and  sent  them  Robert  Nordin,  who  remained 
their  pastor  till  his  death  in  1725.  Dr.  J.  C.  Long  remarks, 
that  the  inference  to  be  drawn  from  the  action  of  the  Burleigh 
church  in  sending  to  England  for  a  pastor  is,  that  there  were 
no  ordained  Baptist  ministers  in  Virginia,  or  even  in  North 
Carolina  at  that  time. 

The  Kehukee  Association  was  formed  in  1765,  and  the 
Portsmouth  in  May,  1791.  The  second  company  of  Baptists 
of  whomSemple  speaks  came  into  Virginia  from  Maryland, and 
from  them  arose  what  were  then  known  as  the  Regular  Baptists, 
in  contradistinction  to  the  Separates.  These  were  not  so 
numerous  as  the  Separates,  but  were  a  large  and  respectable 
body  of  people.  Edward  Hays  and  Thomas  Yates,  members  of 
Sater's  Baptist  church  in  Maryland,  came  with  a  company  and 
settled  in  Berkley  county  in  1743.  They  were  soon  followed 
by  their  minister  Henry  Loveall  who  preached  to  the  people 
and  baptized  fifteen  persons.  The  church  was  re-organized 
in  1751,  by  some  ministers  of  the  Philadelphia  Association, 
with  which  body  the  church  then  united.  Samuel  Heton  and 
John  Garrard  were  successively  pastors  of  the  church. 

While  their  brethren  in  other  pans  of  the  state  were 
contending  with  hostile  whites,  they  were  defending  them- 
selves against  savages.  The  country  was  then  thinly  inhabited 

t  History  Virginia  Baptists,  p.  344. 
14 


218  The  Story  of  the  Baptists. 

and  subject  to  the  inroads  of  Indians,  nevertheless  the  church 
grew  in  zeal  and  numbers.  The  Ketocton  church  was  formed 
probably,  in  1756,  and  the  association  known  by  that  name 
in  1766.  About  1760  Rev.  David  Thomas,  a  "  learned" 
Baptist  minister,  came  from  Pennsylvaina  first  to  Berkley, 
and  then  to  Fauquier  county,and  formed  and  became  pastor  of 
the  Broad  Run  church.  Among  those  whom  he  baptized  were 
Daniel  and  William  Fristoe,  and  Jeremiah  Moore,  so  well 
knov/n  as  able  preachers  of  the  word.  Lewis  Lunsford,  "who 
in  point  of  talents  as  a  preacher,  was  never  excelled,"  was 
born  in  Stafford  county  of  indigent  parents,  and  baptized  by 
William  Fristoe.  Lunsford  carried  the  standard  of  the  cross 
far  and  wide,  and  planted  it  below  Fredricksburg  in  the 
counties  of  the  Northern  Neck. 

The  most  important  company  from  which  the  Baptists  of 
Virginia  arose  was,  according  to  Semple,  the  "  third  party" 
and  came  from  New  England.  They  were  called  the  "New 
Lights,"  and  were  under  Shubael  Stearns,  their  pastor.  They 
first  came  to  Opekon,  Berkeley  county,  in  1754,  where  there 
was  already  a  Baptist  church  with  John  Garrard  as  pastor.  Here 
Stearns  met  his  brother-in-law,  Daniel  Marshall,  a  missionary 
to  the  Indians,  who  had  just  become  a  Baptist.  They  joined 
companies  and  went  to  Hampshire  county,  where  hearing 
that  the  people  of  North  Carolina  were  thirsting  for  the 
preaching  of  the  gospel,  to  hear  which  some  had  been  known 
to  ride  forty  miles ;  they  went  a  journey  of  two  hundred 
miles  to  Sandy  Creek,  Guilford  county,  North  Carolina,  and 
there,  November  22,  1755,  constituted  a  church  with  sixteen 
members,  of  which  Stearns  became  pastor. 

"  Thus  organized,"  says  Semple,  "  they  began  their  work, 
kindling  a  fire  which  soon  began  to  burn  brightly  indeed, 


The  Virginia  Baptists.  219 

spreading  in  a  few  years  over  Virginia,  North  and  South  Caro- 
lina and  Georgia."*  "  Into  parts  of  Virginia,  adjacent  to  the 
residence  of  this  religious  colony,  the  gospel  had  been  quickly 
carried  by  Mr.  Marshall.  He  had  baptised  several  in  some 
of  his  first  visits.  Among  them  was  Button  Lane,  who 
shortly  after  his  baptism,  began  to  preach.  A  revival  suc- 
ceeded, and  Mr.  Marshall  at  one  time  baptized  forty-two 
persons.  In  August,  1 760,  a  church  was  constituted  under 
the  pastoral  care  of  the  Rev.  Button  Lane.  This  was  the  first 
Separate  Baptist  church  in  Virginia,  and  thus,  in  some  sense, 
the  mother  of  all  the  rest.  This  church  prospered  under  the 
ministry  of  Mr.  Lane,  aided  by  the  occasional  visits  of 
Mr.  Marshall  and  Mr.  Stearns.  They  endured  much  perse- 
cution, but  God  prospered  them,  and  delivered  them  out  of 
the  hands  of  all  their  enemies,  "f 

"-In  1770,"  says  Br.  J.  C.  Long,  "there  were  but  six 
Separate  Baptist  churches  in  all  Virginia.  In  1774,  there 
were  fifty-four,  so  mightily  grew  the  word  of  Q-od."J 

The  Separates  or  New  Lights,  and  the  Regular  Baptists 
became,  finally,  one  body,  and  were  henceforth  known  in 
history  as  the  Baptists  of  Virginia. 

Speaking  of  their  common  sufferings  for  conscience'  sake 
Br.  George  B.  Taylor,  says:  "Time  would  fail  to  tell  of 
the  persecutions  they  suffered  legally,  and  under  color  of 
law,  and  at  the  hands  of  ruffians  instigated,  in  some  cases,  by 
the  gentry  and  parson.  Br.  Hawks,  the  Episcopal  historian, 
says  :  (  Cruelty  taxed  its  ingenuity  to  devise  new  modes, 
of  punishment  and  annoyance.'  Our  ministers  were  fined, 
pelted,  beaten,  imprisoned,  poisoned  and  hunted  with  dogs; 
their  congregations  were  assaulted  and  dispersed  ;  the  solemn 
ordinance  of  baptism  was  rudely  interrupted,  both  adminis- 

*  History  Virginia  Baptists,  p.  3. 
t  Serople's  History,  p.  5. 
|  Addicts  in  MS. 


220  The  Story  of  the  Baptists. 

trators  and  candidates  being  plunged  and  held  beneath  the 
water  till  nearly  dead  ;  they  suffered  mock  trials,  and  even 
in  courts  of  justice  were  subjected  to  indignities  not  unlike 
those  inflicted  by  the  infamous  Jefferys  ;  nor  were  these  cases 
few  and  confined  to  restricted  localities,  as  some  have  seemed 
to  think.  *  *  *  But  these  things  could  not  prevent  the 
progress  of  the  truth.  Those  men  of  God  were  full  of 
courage,  and  zeal,  and  love  for  the  truth  and  for  Jesus,  and 
pity  for  perishing  souls ;  and  they  went  everywhere  preach- 
ing the  word,  rejoicing  that  they  were  counted  worthy  to 
suffer  for  the  name  of  Jesus,  and  gladly  encountering,  in  the 
glades  and  mountains  of  what  is  now  West  Virginia,  fatigue, 
cold  and  hunger."* 

Among  the  noble  sufferers,  was  Samuel  Harriss,  styled 
"  the  apostle  of  Virginia  ";  and  born  in  that  state  in  1724. 
He  was  a  member  of  the  legislature,  colonel  of  militia, 
captain  of  Mayo  Fort,  commissary  for  the  fort  and  army, 
judge  of  the  court,  sheriff,  and  church  warden. f  He  was  a 
remarkable  man,  and  became  serious  and  melancholy  without 
knowing  why.  By  reading  and  conversation,  he  discovered 
that  he  was  a  hopeless  sinner,  and  that  a  sense  of  his  guilt 
was  the  cause  of  his  gloom  of  mind.  He  ventured  to  attend 
Baptist  preaching,"  and  obtained  relief  by  faith  in  the 
Saviour.  Semple  thus  graphically  describes  his  conversion: 
"  On  one  of  his  routes  to  visit  the  forts  in  his  official  charac- 
ter, he  called  at  a  small  house,  where  he  understood  there 
was  to  be  Baptist  preaching.  The  preachers  were  Joseph 
and  William  Murphy.  *  *  Being  rigged  in  his  military 
dress  he  was  not  willing  to  appear  in  a  conspicuous  place. 
He  seated  himself  behind  a  loom.  God,  nevertheless,  found 
him  out  by  his  Spirit.  His  convictions  now  sunk  so  deep, 

*  Virginia  Baptists. 

1  Semple's  History,  page  377. 


The  Virginia  Baptists.  221 

that  he  could  no  longer  conceal  them.  He  left  his  sword 
and  other  parts  of  his  rigging,  some  in  one  place,  and  some 
in  another.  The  arrows  of  the  Almighty  stuck  fast  in  him, 
nor  could  he  shake  them  off,  until  sometime  after.  At  a 
meeting  when  the  congregation  rose  from  prayer,  Colonel 
Harris  was  observed  still  on  his  knees,  with  his  head  and 
hands  hanging  over  the  bench.  Some  of  the  people  went  to 
his  relief;  and  found  him  senseless.  When  he  came  to 
himself,  he  smiled,  and  in  all  ecstacy  of  joy,  exclaimed, 
'Glory!  Glory!  Glory!'  '  Daniel  Marshall  baptized  him  in 
1758.  From  that  time  his  life  was  one  act  of  devotedness 
and  zeal.  Practising  rigid  economy  in  his  house,  he  em- 
ployed his  whole  surplus  income  in  advancing  the  cause  of 
religion.  At  the  time  of  his  conversion,  he  was  engaged  in 
erecting  a  large  mansion  for  the  accommodation  of  his 
family,  in  a  style  suited  to  his  rank  and  station  ;  it  was  turned 
into  a  meeting-house,  and  he  continued  to  reside  in  the  old 
building,  *  *  *  He  began  at  once,  like  Paul,  to  preach. 
"  There  was  scarcely  any  place  in  Virginia,  where  he  did  not 
sow  the  gospel  seed.  *  *  His  excellency  lay  chiefly  in 
his  addressing  the  heart,  and  perhaps  even  Whitefield  did  not 
surpass  him  in  this.  When  animated,  himself,  he  seldom 
failed  to  animate  his  auditory.  Some  have  described  him  as 
pouring  forth  streams  of  celestial  light,  shining  from  his 
eyes,  which  whithersoever  he  turned  his  face  would  strike 
down  hundreds  at  on^e.  He  was  often  called  '  Boanerges'."* 
He  died  in  1794.  "Shubael  Stearns,  Daniel  Marshall,  and 
Samuel  Harriss  were  the  principal  founders  of  the  Baptist 
interests  in  the  South.  They  were  the  first  three,  and  their 
names  should  be  held  in  everlasting  remembrance". f 

Col.  Harris'  standing  did  not  save  him  from  persecution. 

•  History  Virginia  Baptists,  page  317. 
t  Cramp's  History  of  the  Baptists. 


The  Virginia  Baptists.  223 

Once  he  was  arrested  and  carried  into  court,  as  a  disturber 
of  the  peace.  A  Captain  Williams,  vehemently  accused  him 
as  a  vagabond,  a  heretic,  and  a  mover  of  sedition  everywhere. 
The  court  ordered  that  he  should  not  preach  in  the  country 
again  for  the  space  of  twelve  months ;  or  be  committed  to 
prison.  He  told  them  that  he  lived  two  hundred  miles  away, 
and  was  not  likely  to  disturb  them  again  for  a  year,  and  was 
dismissed.  On  his  way  home,  having  gone  farther,  he  came 
again  into  Culpepper,  where  this  happened,  and  attended  a 
meeting.  He  presently  rose  and  said;  "I  partly  promised 
the  devil,  a  few  days  past,  at  the  court-house,  that  I  would 
not  preach  in  this  country  again  in  the  term  of  a  year.  But 
the  devil  is  a  perfidious  wretch,  and  covenants  with  him  are 
not  to  be  kept ;  and  therefore  I  will  preach.  He  preached 
and  was  not  molested.  On  another  occasion,  he  was  pulled 
down,  while  preaching,  and  dragged  about  sometimes  by  the 
hair  of  the  head,  and  sometimes  by  the  legs.  At  another 
time  he  was  knocked  down  by  a  brutal  fellow,  while  preach- 
ing. Having  gone  once  to  Hillsborough  to  preach  to 
prisoners,  he  was  locked  in  himself  and  kept  for  some  time.f 

John  Waller  was  born  in  Virginia  in  1714.  He  was  of 
an  honorable  family,  "manifested  a  great  talent  for  satirical 
wit,"  and  was  educated  for  the  law,  but  gave  way  to  his  un- 
bridled inclinations  to  vice,  and  became  a  gambler.  His 
wickedness  and  profanity,  obtained  for  him  "the  infamous 
appellation  of  "Swearing  Jack  Waller."  It  was  frequently- 
remarked,  that  there  could  be  no  deviltry  among  the  people, 

unless  he  was  at  the  head  of  it.     Once  he  had  three  warrants 

• 

served  on  him,  at  one  time.  Sometimes  he  was  called  the 
devil's  adjutant  to  muster  his  troops.  To  these  failings  may 
be  added  his  fury  against  Baptists.  He  was  one  of  the  grand 

f  Semple's  History  Virginia  Baptists,  p    38*. 


224  The  Story  of  the  Baptists. 

jury  that  presented  Louis  Craig  for  preaching.  Craig  ad- 
dressed the  jury  thus;  "I  thank  you  gentlemen  of  the  grand 
jury,  for  the  honor  you  have  done  me.  While  I  was  wicked 
and  injurious  you  took  no  notice  of  me,  but  since  I  have 
altered  my  course  of  life  and  endeavor  to  reform  my  neigh- 
bors, you  concern  yourselves  much  about  me."  *  When  Mr. 
Waller  heard  him  speak  in  this  manner,  and  observed  the 
meekness  of  his  spirit,  he  was  convinced  that  Craig  was  pos- 
sessed of  something  he  had  never  seen  in  man  before.  He 
thought  within  himself,  that  he  would  be  happy  if  he  could 
be  of  the  same  religion  as  Mr.  Craig.  From  that  time  he 
began  to  attend  their  meetings,  and  feeling  himself  to  be  a 
sinner,  to  call  upon  the  name  of  the  Lord.  His  convictions 
were  so  deep  and  pungent  that  he  abstained  for  several 
months  from  all  but  necessary  food,  and  was  almost  driven  to 
despair.  But  on  his  knees  in  prayer  he,  at  last,  found  peace. 
He  was  baptized  in  1767,  began  to  preach  at  once,  and  was 
greatly  blessed  in  his  ministry.  His  death  in  1802  was  truly 
glorious,  and  while  his  pains  appeared  to  be  excruciating,  yet 
no  murmur  was  heard  from  his  lips. 

June  4,  1768,  Waller,  Louis  Craig,  and  James  Childs, 
were  seized  by  the  sheriff  and  brought  before  three  magis- 
trates, who  stood  in  the  meeting-house  yard,  and  bound  over 
to  appear  before  court.  To  the  court  the  prosecuting  attorney 
said  : — "May  it  please  your  courtships,  these  men  are  great 
disturbers  of  the  peace,  they  can  not  meet  a  man  upon  the 
road,  but  they  must  ram  a  passage  of  Scripture  down  his 
throat. "f  The  authorities  offered  to  release  them  upon 
condition  that  they  would  not  preach.  This  they  refused  and 
were  sent  to  jail.  As  they  went  through  the  street  of  Fred- 
ricksburg  to  prison  they  sang  : — 

"Broad  is  the  road  that  leads  to  death/'  etc. 

*Semple's  History  Virginia  Baptists,  p.  404. 
4Semplc  p.  15. 


The  Virginia  Baptists.  225 

Hon.  John  Blair,  deputy-governor,  became  interested 
in  their  case  and  wrote  of  them  to  the  attorney  : — "  Their 
petition  was  a  matter  of  right,  you  may  not  molest  these  con- 
scientious people,  so  long  as  they  have  themselves  as  be- 
cometh  pious  Christians.  *  *  I  am  told  they  administer 
the  sacrament  of  the  Lord's  Supper  near  the  manner  we  do, 
and  differ  in  nothing  from  our  churches,  but  in  that  of  Bap- 
tism, and  their  renewing  the  ancient  discipline,  by  which 
they  have  reformed  some  sinners  and  brought  them  to  be 
truly  penitent.  Nay,  if  a  man  of  them  is  idle  and  neglects 
to  labor  and  provide  for  his  family  as  he  ought,  he  incurs 
their  censures,  which  have  had  good  effect.  If  this  be  their 
behavior,  it  were  to  be  wished  we  had  some  of  it  among 
us.."* 

The  attorney  paid  no  attention  to  the  letter.  They  re- 
mained in  jail  forty-three  days,  and  preached  through  the 
grated  windows  ;  the  mob  without  trying  in  vain  to  keep  the 
people  from  hearing. 

William  Webber  and  John  Waller  were  once  on  a 
preaching  tour,  when  a  magistrate  drew  back  his  club  to 
knock  Webber  down  as  he  was  preaching,  but  some  one  be- 
hind caught  the  club,  and  saved  him.  But  as  two  sheriffs,  the 
parson  and  a  posse  were  at  hand  to  aid  him,  he  arrested  Web- 
ber, Waller,  James  Greenwood  and  Robert  Ware,  and  cast 
them  into  prison,  because  they  refused  to  cease  preaching. 
"  The  prison  swarmed  with  fleas.  They  borrowed  a  candle 
of  the  jailer,  and,  having  sung  the  praises  of  that  Redeemer 
whose  cross  they  bore,  and  from  whose  hands  they  expected 
a  crown  in  the  end ;  having  returned  thanks  that  it  was 
a  prison,  and  not  hell,  that  they  were  in;  praying  for 

•  Sample,  p.  15. 


226  The  Story  of  the  Baptists. 

themselves,  their  friends,  their  enemies,  and  their  persecuters, 
they  laid  down  to  sleep."*  Next  Sunday  they  preached 
to  their  friends  who  came  to  them  in  the  prison  and  announced 
preaching  for  every  Wednesday  and  Sunday.  While  preach- 
ing, their  enemies  often  beat  drums  that  they  might  not 
be  heard.  "It  was  not  until  after  thirty  days'  close  confine- 
ment and  sixteen  days  in  bonds,  that  they  were  set  at  lib- 
erty." 

Sometimes  the  leading  men  of  the  state  church  would  at- 
tend Baptist  meetings  to  argue,  with  the  preachers,  as  men  of  a 
a  baser  sort  used  force,  and  would  call  them  false  prophets  in 
sheep's  clothing.  "  Waller  and  the  other  preachers  boldly 
and  readily  replied,  that  if  they  were  wolves  in  sheep's 
clothing  and  their  opponents  were  the  true  sheep,  it  was  quite 
unaccountable  that  they  were  persecuted  and  cast  into  prison  : 
it  was  well  known  that  wolves  would  destroy  sheep,  but  never 
till  then  that  sheep  would  prey  upon  wolves,  "f 

The  Baptist  General  Association  of  Virginia,  after  exist- 
ing in  other  forms  and  under  other  names  from  1771,  was 
organized  as  at  present,  June  9,  1823.  At  its  grand  jubilee 
meeting  held  in  Richmond,  May,  1873,  Dr.  J-  L.  M.  Curry, 
during  his  masterly  speech,  showed  a  spoon  used  by  Waller, 
while  a  prisoner  for  conscience'  sake,  and  a  brick  from  the 
foundation  of  the  old  jail  at  Urbana,  Middlesex  County,  in 
which  were  imprisoned  several  Baptist  preachers.  He  asked 
that  the  brick  might  go  into  the  foundation  of  the  monument 
to  be  erected  to  the  memory  of  these  noble  sufferers  for 
Christ.  He  also  held  up  the  lock  and  key  of  the  old  Cul- 
peper  jail,  where  James  Ireland,  Elijah  Craig,  John  Corbeley 
and  Thomas  Ammon,  preachers,  and  Adam  Banks  and 

*  Sample's  History,  p.  15. 
t  Sample,  p.  ai. 


The  Virginia  Baptists.  227 

Thomas  Maxfield,  laymen,  and  John  Delaney,  were  impris- 
oned. The  latter,  though  not  a  member  of  the  church,  was 
arrested  for  allowing  a  prayer  meeting  to  be  held  in  his  house, 
and  the  others  for  conducting  it. 

The  Baptist  church  at  Culpepper  now  stands  on  the  site 
of  the  old  jail.  Preaching  began  there  long  before  the 
meeting-house  was  erected.*  James  Ireland,  a  godly  and 
eminent  man  while  in  prison,  though  greatly  enfeebled  by 
cruelties,  preached  through  the  grated  windows,  to  the  people, 
who  had  gathered  outside  to  hear  him.  Tbis  noble  man 
dated  his  letters  while  in  prison :  "  From  my  palace  in 
Culpepper."  This  reminds  us  of  these  lines: 

"  And  prisons  would  palaces  prove, 
"If  Jesus  would  dwell  with  me  there." 

He  had  much  to  endure  during  his  confinement.  Several 
attempts  were  made  to  murder  him.  They  first  put  powder 
under  the  floor  of  his  room  to  blow  him  up,  then  tried  to 
suffocate  him  by  filling  his  cell  with  the  fumes  of  burning 
brimstone,  and  finally  with  the  aid  of  a  physician  poisoned 
him  ;  bat  his  life  was  spared. 

Persecution  made  Baptists  shun  publicity.  "Still,"  says 
Dr.  David  Weston,  "though  overborne  and  suppressed  for  a 
hundred  years,  Baptist  principles  were  secure  in  their  own 
immortality,  and  were,  even  in  Virginia,  silently,  unobtru- 
sively, but  effectively  laying  a  foundation  for  subsequent 
glorious  triumphs."*  When  release  from  persecution  finally 
came,  then,  as  Dr.  Howell  beautifully  says ;  "  Church  after 
church  noiselessly  arose  like  the  shining  out  of  the  stars  of 
evening,  and  sparkled  like  gems  in  the  American  firmament, 
which  they  were  destined  ere  long  to  fill  with  radiance  and 
beauty." 

*  Baptists  and  the  National  Centenary. 


228 


The  Story  of  the  Baptists. 


And  now  there  are  215,604  Baptists  in  the  State.  Only 
two  other  States,  Georgia  and  North  Carolina,  can  boast  a 
larger  number.  In  Richmond,  where  the  First  church  was 
formed  in  1780,  the  Baptists  out-number  all  other  denomina- 
tions combined. 


2d  BAPT.  CH.,  ATLANTA,  GA. 
See  page 


CHAPTER   XX. 
THE  NORTH  AND  INDEPENDENCE. 

HE  Baptists  have  ever  been  ardent  lovers  of  liberty, 
civil  and  religous.  This  characteristic  has  ever 
brought  upon  them  persecution  from  tyrants  and 
bigots.  The  Baptists  of  America  were  true  to 
their  principles,  and  the  beginning  of  the  conflict 
between  England  and  her  colonies,  for  independence,  found 
the  Baptists  on  the  side  of  their  oppressed  countrymen,  and 
there  they  stood  until  America  was  free.  They  are  said  to 
have  been  among  ardent  advocates  of,  and  leaders  in,  the 
American  Revolution.  This  is  true  of  the  Baptists  North  as 
well  as  South,  where  they  sowed  the  seed  of  freedom  that 
was  to  produce  such  wonderful  results  in  all  the  land. 

Rev.  Isaac  Backus,  says  of  their  attitude  during  the  Rev- 
olution :  "  No  denomination  in  America  have  acted  with 
more  prudence  and  vigor  than  the  Baptists.  In  the  fall  of 
1778,  our  Legislature  [Mass.]  passed  an  act  to  debar  inimical 
persons  [Royalists]  from  returning  into  this  State,  wherein 
three  hundred  and  eleven  men  were  named  as  such ;  and  our 
enemies  are  welcome  to  point  out  one  Baptist  among  them  if 
they  can."*  It  was  principle  that  arrayed  the  Baptists  on 

'Backus'  History  of  the  Baptists,  Newton,  II.  047. 


230  The  Story  of  the  Baptists. 

the  side  of  the  colonists,  for  England  had,  more  than  once, 
shielded  them  from  their  persecuting  neighbors.  This  is 
said  in  general  of  Massachusetts,  but  there  are  not  wanting, 
noble  instances  of  patriotic  devotion  throughout  the  northern 
states. 

"The  leaders,  as  well  as  the  mass  of  Baptists,  were  engaged 
in  the  war  on  the  side  of  the  colonists.  Their  ministers 
went  into  the  army,  some  as  chaplains,  others  as  officers,  and 
others  still  as  privates,  and  inspired  greatly  by  their  patriot- 
ism their  fellow  soldiers.  Among  these  may  be  mentioned 
Rev.  Charles  Thompson  and  Rev.  Hezekiah  Smith,  D.  D., 
of  Massachusetts ;  Rev.  Dr.  Rogers  of  Philadelphia  and  Rev. 
David  Jones  of  New  Jersey.  The  descendants  of  the  latter 
are  now  distinguished  Baptists  of  Philadelphia.  [The  Hon. 
H.  G.  Jones,  D.  C.  L.,  is  a  grandson.]  He  was  a  bold  and 
invaluable  man,  and  was  as  often  in  the  front  of  the  battle  as 
among  the  wounded  in  the  hospital.  Others  entered  the 
army  west  and  south.  Rev.  John  Gano,  first  pastor  of  the 
First  Baptist  Church,  New  York  City,  was  granted  leave  of 
absence  to  enter  the  army  as  a  chaplain.  *  *  *  Wash- 
ington says :  '  Baptist  chaplains  were  among  the  most 
prominent  and  useful  in  tne  army. '  and  Howe :  '  The 
Baptists  were  among  the  most  strenuous  supporters  of  lib- 
.  erty.'  "* 

Dr.  Cathcart  gives  interesting  sketches  of  two  well  known 
Baptist  laymen  of  Revolutionary  times,  Colonel  Joab  Hough- 
ton  and  John  Brown,  which  we  reproduce.  "  Colonel 
Houghton  was  one  of  the  first  to  advocate  the  calling  of  the 
New  Jersey  Provincial  Congress  that  overthrew  English  rule 
there.  One  Sunday  morning  while  he  was  worshiping  in 
the  Baptist  meeting-house  at  Hopewell,  New  Jersey,  of 

*  Win.  Cathcart,  D.  D.,  in  Centennial  Offering. 


The  North  and  Independence.          231 

which  he  was  a  member,  a  messenger,  all  breathless,  came 
in  and  whispered  something  in  his  ear.  The  information 
was  respecting  the  battles  of  Concord  and  Lexington.  Dr. 
S.  H.  Cone,  grandson  of  Colonel  Houghton,  thus  describes 
the  scene:* 

"  Stilling  the  breathless  messenger,  he  sat  quietly 
through  the  services,  and  when  they  were  ended,  he  passed 
out,  and  mounting  the  great  stone  block  in  front  of  the 
meeting-house,  he  beckoned  to  the  people  to  stop,  men  and 
women  paused  to  hear,  curious  to  know  what  so  unusual  a 
sequel  to  the  service  of  the  day  could  mean.  At  the  first 
words,  a  silence,  still  as  death,  fell  over  all.  The  Sabbath 
quiet  of  the  hour  and  of  the  place,  was  deepened  into  a 
terrible  solemnity.  He  told  them  all,  the  story  of  the 
cowardly  murder  at  Lexington  by  the  royal  troops ;  the 
heroic  vengeance  following  hard  upon  it ;  the  retreat  of  Percy; 
the  gathering  of  the  children  of  the  Pilgrims  around  the 
beleaguered  hills  of  Boston  :  then  pausing  and  looking  over 
the  silent  throng  he  said  slowly,  '  Men  of  New  Jersey,  the 
red-coats  are  murdering  our  brethren  of  New  England ! 
Who  follows  me  to  Boston  ?'  and  every  man  of  that  audience 
stepped  out  into  line  and  answered  :  'I!'  There  was  not  a 
coward  or  a  traitor  in  old  Hopewell  Baptist  meeting-house 
that  day." 

Says  Dr.  Cathcart,  commenting  upon  this  scene  :  "  The 
annals  of  the  American  Revolution  cannot  furnish  in  its  long 
list  of  fearless  deeds  and  glorious  sacrifices,  a  grander  spec- 
tacle than  this  Sunday  scene  in  front  of  the  Baptist  church 
of  Hopewell.  Joab  Houghton's  integrity,  honesty  of  pur- 
pose, and  military  capacity,  must  have  been  of  an  unusual 
order  to  have  secured  for  his  appeal,  such  a  noble  response. 

•  Wm.  Cathcart  D.  D,  in  Centennial  Oftering. 


232  The  Story  of  the  Baptists. 

And  the  men  who  gave  it  must  have  been  nurtured  in  the 
lap  of  liberty  in  childhood,  and  taught  enthusiastic  love  for 
her  principles  in  all  subsequent  years.  But  this  was  the 
spirit  of  American  Baptists  in  the  Revolution." 

The  account  of  John  Brown  is  equally  interesting.  He 
was  of  Providence  R.  I.,  and  Brown  University  was  named 
after  his  father,  Nicholas.  He  was  also  appointed  a  com- 
mittee of  one  to  build  the  present  church  edifice  of  the 
First  Baptist  church  which  he  did  at  a  cost  of  $25,000  in 
1774.  It  excited  the  admiration  and  surprise  of  the  English 
Baptists,  and  was  the  best  the  Baptists  had  in  America.  It 
was  he  who  struck  the  first  blow  in  the  war  df  Independence. 
It  was  as  early  as  June,  1772.  A  British  war  vessel,  the 
"  Gaspee",  ran  ashore  below  Pawtuxet.  Mr.  Brown  who  had 
a  large  fleet  of  merchant  vessels,  when  he  heard  of  it, 
ordered  eight  large  boats  to  be  placed  in  charge  of  Captain 
Abraham  Whipple,  who,  with  64  armed  men  rowed  for  the 
"  Gaspee".  When  they  drew  near  the  vessel,  shots  were 
exchanged  and  Lieut.  Buddington  of  the  "Gaspee"  was 
wounded.  "This  was  the  first  British  blood  spilt  in  the 
war  for  Independence."  The  crew  of  the  "  Gaspee"  fled, 
and  Captain  Whipple  blew  her  up. 

"  While  the  defence  of  the  civil  rights  of  America 
appeared  a  matter  of  great  importance,  our  religious 
liberties  were  by  no  means  to  be  neglected ;  and  the  contest 
concerning  each,kept  a  pretty  even  pace  through  the  war."* 
In  this  double  contest,  no  man  was  more  prominent  than 
Isaac  Backus  himself,  who  was  a  sufferer,  as  well  as  his  noble 
mother,  from  oppressive  laws.  The  town  of  Ashfield,  Mass, 
was  settled  by  Baptists.  In  1770,  a  few  Congregationalists 
built  a  meeting-house,  called  a  minister,  and  taxed  the 
Baptists  for  his  support.  The  greater  part  of  his  salary  of 

*  Backus,  II.  199. 


234  The  Story  of  the  Baptists. 

$1,000.  came  from  Baptists.  Because  they  refused  to  pay 
this  burdensome  tax,  398  acres  of  their  land  were  seized, 
together  with  their  homes,  cattle,  crops,  and  graveyards — 
constituting  everything  of  many  families,  and  sold  to  pay 
the  tax.  Thus  they  were  despoiled  and  made  homeless,  and 
told  to  leave  if  they  did  not  like  it.  The  property  was  sold 
far  below  its  value,  and  the  Orthodox  minister  was  one  of  the 
purchasers. 

In  1 774  the  law  of  15  73,  was  renewed,  Massachusetts  requi- 
ring that  certificates  should  be  recorded  in  each  parish  where 
Baptists  lived,  in  order  to  exempt  them  from  tax  for  the 
state  church  support,  for  a  copy  of  which  certificate,  a  charge 
of  four  pence  was  made.  This  afforded  no  relief.  It  was 
additional  injustice.  That  is,  they  must  buy  a  copy  of  the 
law  giving  them  protection  from  unjust  taxes.  Backus  says 
"  this  was  equal  to  three  pence  sterling,  the  same  which  was 
laid  on  a  pound  of  tea,  which  brought  on  the  American 
Revolution." 

The  Baptists  feeling  that  they  needed  protection  against 
unjust  laws  imposed  upon  them  by  the  colonists,  as  the 
colonists  needed  protection  against  England's  tyranny,  took 
measures  to  secure  their  rights.  On  the  i4th  of  September 
1774,  the  Warren  Association  of  Baptist  churches,  which 
first  met  in  1767,  convened  at  Medfield,  and  sent  the  Rev. 
Isaac  Backus  to  present  a  petition  from  them  to  the  First 
Continental  Congress,  then  assembled  in  Philadelphia.  In 
that  address,  they  proclaimed  the  Baptist  loyalty  to  the  cause 
of  the  colonists,  and  set  forth  their  sufferings,  reciting  the 
Ashfield  outrage.  While  they  were  willing  to  unite  in 
defence  of  the  common  rights  with  the  colonists,  they 
demanded  equal  civil  and  religious  rights  with  them.  In 
that  address  they  say :  "  As  the  Baptist  churches  in  New 
England  are  most  heartily  concerned  for  the  preservation 


The  North  and  Independence.          235 

and  defence  of  the  rights  and  privileges  of  this  country,  and 
are  deeply  affected  by  the  enroachments  upon  the  same 
which  have  been  lately  made  by  the  British  Parliament,  and 
are  willing  to  unite  with  our  dear  countrymen  to  pursue 
every  prudent  measure  for  relief,  so  we  would  beg  leave  to 
say,  that  as  a  distinct  denomination  of  Protestants,  we 
conceive  that  we  have  an  equal  claim  to  charter  rights  with 
the  rest  of  our  fellow  subjects,  and  yet  we  have  long  been 
denied  the  full  and  free  enjoyment  of  those  rights,  as  to  the 
support  of  religious  worship.  "  Therefore  we  *  *  * 
have  *  *  sent  unto  you  the  reverend  and  beloved  Mr. 
Isaac  Backus  *  *  to  lay  our  case  *  *  before  you 
*  *  for  our  relief."* 

Mr.  Backus  was  to  seek  the  co-operation  of  the  Philadel- 
phia Association  then  in  session.  A  large  delegation  was 
appointed  by  the  association  to  aid  this  cause.  Mr.  Backus 
and  the  committee  together  with  some  influential  members  of 
the  Society  of  Friends,  in. Philadelphia,  who  joined  in  the  pe- 
tition, met  the  Massachusetts  delegates  and  some  members  of 
Congress  from  other  states,  and  had  a  four  hours  conference 
with  them,  in  Carpenter's  Hall,  October  14,  1774. 

John  Adams,  delegate  from  Massachusetts,  and  afterwards 
president  of  the  United  States,  said,  "They  might  as  well 
expect  a  change  in  the  Solar  system,  as  to  expect  that  we 
would  give  up  our  ecclesiastical  establishment:"  by  which 
he  meant  the  support  of  the  Congregational  churches  by  taxa- 
tion. Paine,  another  delegate  said :  "There  was  nothing 
of  conscience  in  the  matter ;  it  was  only  a  contending  about 
a  little  money"  Mr.  Backus  replied :  "It  is  absolutely  a 
point  of  conscience  with  me,  for  I  cannot  give  in  the  ceftifi- 
cates  they  require,  without  implicitly  acknowledging  that 
power  in  man  which  I  believe  belongs  only  to  God."f  The 

*  Backus,  I,  200,  note, 
t  Backu»,  II.  2oa  p. 


236  The  Story  of  the  Baptists. 

delegates  then  promised  to  do  what  they  could  for  the  relief 
of  the  Baptists.  John  Adams  returned  home  and  reported, 
that  Mr.  Backus  had  been  to  Philadelphia  to  try  to  break  up 
the  union  of  the  colonies.  It  is  well  for  us  as  a  nation,  that 
all  the  country's  leaders  had  not  the  same  contracted  views 
of  liberty. 

The  first  blood  spilt  in  the  war  for  freedom  by  the 
American  people  was  shed  at  Lexington  and  Concord, 
Massachusetts,  April  19,  1775.  On  the  4th  of  July,  1776, 
the  Declaration  of  Independence  of  the  American  colonies 
was  pronounced  in  Philadelphia,  and  sent  over  the  land. 
The  old  bell  in  Independence  Hall,  which  was  then  rung  has 
the  inscription  upon  it,  "Proclaim  liberty  throughout  the 
land  to  all  the  inhabitants  thereof."  But  there  was  no  liberty 
in  that  sound  for  Baptists,  except  in  prophecy.  Liberty  came 
not  then,  either  to  the  country  or  to  the  Baptists.  The  spirit 
of  John  Adams  was  not  yet  dead.  The  Baptists  had  to  con- 
tend with  the  colonists  for  a  long  time  before  liberty 
was  a  reality. 

John  Hart,  of  Hopewell,  New  Jersey,  was  a  Baptist  and 
a  signer  of  the  Declaration  of  Independence.  He  was  a 
man  of  integrity  and  worth.  He  gave  the  grounds  and  built 
upon  it,  the  meeting-house  for  the  Baptists  of  this  town, 
which  still  stands  to-day.  He  represented  New  Jersey  in  the 
First  Continental  Congress,  in  1774.  He  risked  and  lost 
everything — home  and  property,  by  putting  his  name  to  that 
instrument.  English  troops  hunted  him,  and  he  had  to  flee 
for  his  life.  One  night  he  slept  in  a  dog-house  with  the  dog. 
At  an  other  time  he  was  forced  to  leave  the  bed  side  of  his 
dying  wife.  His  native  state  has  honored  him  and  has 
erected  a  granite  monument  to  his  memory,  over  his  grave  at 
Hopewell,  with  this  inscription  upon  it :  "Honor  the  Patriot's 
Grave."  He  was  in  1776,  elected  speaker  of  the  New  Jersey 


WELSH  TRACT  CHURCH,  DELA.WARB. 

Lee  page 


238  The  Story  of  the  Baptists. 

House  of   Assembly,  to  which  position   he  was  elected  for 
the  third  time. 

While  our  Baptist  brethren  were  righting  for  the  colon- 
ists, Massachusetts  was  making  unjust  laws  against  them.  "In 
1778,  upon  the  organization  of  the  independent  government, 
laws  against  Baptists  were  incorporated  with  the  State  Bill 
of  Rights,  and  in  1 780,  were  adopted  with  the  State  Constitu- 
tion. The  People  who  had  risen  in  their  majesty  and  power, 
and  hurled  from  their  necks  the  yoke  of  British  oppression, 
immediately  turned  to  fasten  a  still  more  galling  yoke  upon 
the  necks  of  their  brethren."* 

In  1789,  when  the  people  of  Massachusetts  assembled 
to  consider  the  propriety  of  adopting  the  Federal  Constitu- 
tion, it  was  in  danger  of  not  being  adopted.  If  Massachu- 
setts rejected  it,  probably  it  would  fail  of  adoption  in  the 
other  states.  They  turned  towards  Massachusetts  to  see  what 
her  action  would  be.  Dr.  Wm.  Cathcart  points  out,  that 
it  was  mainly  through  the  instrumentality  of  Baptists,  and 
especially  owing  to  the  efforts  of  those  eminent  Baptist  min- 
isters, Drs.  James  Manning  and  Stillman  that  it  was  adopted 
and  that  glorious  instrument  saved.  Isaac  Backus  voted  for 
it.f  In  the  midst  of  profound  silence,  at  the  request  of  John 
Hancock,  president,  Dr.  James  Manning  led  the  Convention 
in  an  eloquent,  appropriate,  closing  prayer. 

Rev.  Isaac  Backus  says,  that  ten  years  before  this  Conven- 
tion, a  noted  Congregational  minister  had  said  to  the  rulers  of 
Massachusetts :  "Let  the  restraints  of  religion  once  be 
broken  down  as  they  infallibly  would  be  by  leaving  the  sub- 
ject of  public  worship  to  the  humors  of  the  multitude,  and 
we  might  well  defy  all  human  wisdom  to  support  and  pre- 
serve order  and  government  in  the  state.  *  *  *  Yet 

'Dr.  D.  Western,  in  Baptist  Centenial,  p.  32.  t  History,  II.  33*. 


The  North  and  Independence.          239 

this  same  man,  in  the  convention  of  1788(9.)  wherein  much 
was  said  against  adopting  a  constitution  of  government  which 
had  no  religious  test  in  it,  was  then  in  favor  of  the  consti- 
tution, and  to  promote  the  adoption  of  it  he  said ;  '  God 
alone  is  the  God  of  conscience,  and  consequently  attempts 
to  erect  human  tribunals  for  the  consciences  of  men  are  im- 
pious encoachments  upon  the  perogatives  of  God.'  "* 

"Though,"  continues  Mr.  Backus,  "many  have  imagined 
that  such  liberty  favors  infidelity,  yet  Christianity  is  in  full 
favor  of  it;  and  the  power  of  the  gospel  against  all  the 
powers  of  Rome,  prevailed  as  far  and  farther  than  the  Roman 
Empire  extended,  for  two  hundred  years,  and  Christianity 
has  never  appeared  in  the  world  in  its  primitive  purity  and 
glory  since  infant  baptism  was  brought  in,  and  after  it  the 
sword  of  the  magistrates  to  support  religious  teachers,  "f 

Even  after  our  national  independence  was  secured,  and 
the  Constitution,  and  its  amendment  were  ratified  by  the 
independent  states,  the  persecution  of  Baptists  in  New 
England  continued  contrary  to  law. 

The  church  at  Barnstable,  founded  in  1771,  was  in  the 
years  1788-90,  taxed  for  $150.  for  the  support  of  the  Con- 
gregational minister  whom  they  did  not  have,  and  when  they 
had  their  own  pastor  to  maintain.  The  Warren  Association 
protested  in  January,  1799-80  strongly,  that  the  oppression 
was  stopped,  but  the  money  was  not  returned. 

At  Harwick,  where  Baptists  had  worshiped  forty  years  in 
their  own  meeting-house,  there  was  no  Congregational  min- 
ister. But  in  1792  when  the  Baptist  church  was  without  a 
pastor,  a  Congregational  minister  was  sent  to  the  place.  The 
Baptist  treated  him  kindly,  but  still  maintained  their  own 

*  *  History,  II.  336. 


240  Ihe  Story  of  the  Baptists. 

worship.  In  1794,  however,  the  handful  of  Congrega- 
tionalists  taxed  the  Baptists  for  their  minister,  and  in  1795, 
six  men  were  seized,  and  five  of  them  imprisoned  for  refusing 
to  submit  to  their  imposition.  The  Baptists  sued  for  redress 
in  the  local  court,  which  was  granted,  but  their  oppressors 
took  it  to  the  higher  court,  which  decided  unjustly  against 
the  Baptists,  who  were  compelled  to  lose  $500. 

In  1779,  a  pious  deacon  of  the  same  church  wrote: 
"  The  collector  of  Harwick  seized  four  or  five  bushels  of  my 
rye,  and  sold  it  for  one  dollar,  and  made  me  pay  two  dollars 
for  costs.  Again,  he  seized  three  tons  of  my  hay  and  sold  it 
for  forty-nine  shillings,  and  returned  me  five  shillings  and  six 
pence.  For  all  this  I  was  taxed  to  their  ministers  but  seven 
shillings  and  a  penny. 

In  1804,  Isaac  Backus  wrote  respecting  the  liberty 
the  law  allowed:  "  Yet  Massachusetts  and  Connecticut  act 
contrary  to  it  to  this  day."  And  it  was  not  till  1833,  that 
Massachusetts  erased  from  the  statutes  her  obnoxious  and 
oppressive  law.  Let  Baptists  be  called  bigots  no  more. 
Who  can  cast  a  stone  at  them  ? 


REV.  ABEL,  MORGAN,  A,  M. 


See  paga  *57. 


CHAPTER    XXI. 
THE  SOUTH  AND  LIBERTY. 

•HE  Baptists  in  New  England,  and  in  other  states 
north,  fought  long  and  well  to  secure  liberty,  civil 
and  religious ;  but  in  Virginia,  one  of  the  grandest 
conflicts  the  world  ever  beheld,  was  begun,  carried 
on  and  successfully  ended,  mainly  through,  the 
heroic  efforts  of  the  Baptists  The  Old  Dominion  was  the 
battle  field,  on  which,  was  waged  the  war  for  the  civil  and 
religious  liberties  of  this  country  and  of  the  world, — not  with 
English  soldiers,  but  with  misguided  and  intolerant  church- 
men. 

The  growth  of  the  Virginia  Baptists  was  so  rapid  and 
great  that  their  strength  encouraged  them  "to  entertain 
serious  hopes,  not  only  of  obtaining  liberty  of  conscience, 
but  of  actually  overturning  the  church  establishment,  from 
whence  all  their  oppressions  had  arisen.* 

In  May  1774,  several  Baptist  ministers,  in  prison,  among 
them  David  Tinsley,  wrote  letters  to  the  General  Association 
then  in  session.  The  association  set  apart  two  days  for  public 
fast  and  prayer,  for  their  "  poor  blind  persecutors,"  and  for 

•  Scmple's    History,  p  a$. 


The  South  and  Liberty.  243 

the  release  of  their  brethren.*  In  1775,  the  whole  denomi- 
nation in  Virginia,  united  in  general  association,  to  strive 
together  for  the  overthrow  of  the  state  church,  they  determined 
to  petition  the  political  convention,  and  to  circulate  petitions 
all  over  the  state  for  signatures,  asking  for  the  abolition  of 
the  established  church,  and  equality  before  the  law  of  all  de- 
nominations in  their  rights  and  privileges.  They  also  advised 
resistence  to,  and  war  for  independence  from  Great  Britain. 

"  Baptists,  were  to  a  man  favorable  to  any  revolution  by 
which  they  could  obtain  freedom  of  religion,  "f  At  one  time 
they  would  have  been  satisfied  with  liberty  of  conscience, 
and  cheerfully  have  paid  their  tithes  for  the  support  of  the 
state  church.  But  now,  nothing  less  than  the  overthrow  of 
all  ecclesiastical  distinctions  would  satisfy  them.  After  great 
efforts  they  had  obtained  licenses  to  preach  in  certain  places, 
but  they  wanted  to  be  unmolested  to  preach  the  gospel  to 
every  creature. 

Their  meekness  in  suffering  persecutions,  and  their  faith- 
fulness to  Christ  and  truth,  created  the  sentiment  that  helped 
them  in  the  struggle  for  freedom.  Their  petition  was 
presented  to  the  Virginia  political  convention  in  May,  1776. 
"  The  address  of  the  Baptists,  was  received  and  produced, 
specially  that  part  relating  to  civil  freedom,  a  profound 
impression.  This  Convention  framed  the  famous  bill  of 
rights,  the  i6th  article  of  which  secures  religious  freedom. 
The  same  body  instructed  the  Virginia  delegates  in  Congress 
to  vote  for  a  declaration  of  independence.  *  *  *  It  has 
generally  been  held,  that  the  action  of  the  Virginia  Conven- 
tion was  not  only  among  the  earliest  movements  in  that 
direction,  but  exercised  a  potential  influence  in  the  action  of 

*  Semple,  p.  56. 
tSemple,  p.  6s. 


244  The  Story  of  the  Baptists. 

Congress.  But  let  it  be  remembered,  to  the  honor  of  the 
Virginia  Baptists  of  that  day,  that  their  action  was  a  year 
prior  to  that  of  the  Convention,  and  undoubtedly,  exercised 
a  potential  influence  in  moving  the  Convention,  and  through 
the  Convention  the  Congress.  Thus  did  the  Virginia  Baptists 
effect  a  mighty  achievement  for  both  civil  and  religious 
freedom."* 

The  first  republican  legislature  of  Virginia  met  in 
October,  1776,  and  an  act  was  passed  exempting  the  different 
societies  of  dissenters  from  contributing  to  the  support  of 
the  established  church  and  its  ministers,  and  removing  the 
restraints  of  worship.  The  salaries  of  the  Episcopal  clergy 
were  only  suspended,  however,  and  the  question  of  the 
general  assessment  for  the  support  of  religion,  was  only 
postponed.  One  step  forward  was  gained,  at  least,  and  the 
Baptists  continued  to  petition.f 

In  1779,  the  salaries  of  the  clergy  of  the  establishment 
were  taken  away ;  the  general  assessment  bill  was  defeated 
and  the  famous  act  for  establishing  religious  freedom  pre- 
pared by  Thomas  Jefferson  was  presented.  Efforts  were 
made  in  1784,  to  restore  in  a  measure  the  dis-established 
church.  The  general  assessment  bill  permitting  the  taxation 
of  the  people  for  the  support  of  religion,  the  tax  collected 
to  be  distributed  among  the  different  denominations,  was 
revived  and  postponed.  All  other  denominations  as  a  whole, 
favored,  advocated  and  petitioned  for  it,  except  the  Baptists. 
They  were  the  only  ones  who  plainly  remonstrated,  says 
Semple.  They  stood  alone  in  opposition  to  it.  The  General 
Committee  remonstrated.  To  defeat  the  bill  they  resorted 
to  petitions.  Papers  protesting  against  the  bill  were 

*  Di   G.  B.  Taylor,  Virginia  Baptists, 
t  Semple,  p.  32. 


The  South  and  Liberty.  245 

circulated  everywhere  by  them,  for  signatures  for  presentation 
to  the  assembly.  "  When  the  assembly  met,  the  table  of  the 
House  of  Delegates  almost  sunk  under  the  weight  of  the 
accumulated  copies  of  the  memorial  sent  forward  from  the 
different  counties,  each  with  its  long  and  dense  column  of 
subscribers.  The  fate  of  the  assessment  was  sealed."  Besides, 
Jefferson's  act  for  the  establishment  of  religious  freedom, 
was  at  once  passed. 

The  memorial  and  remonstrance  against  the  assessment 
bill  was  drawn  up  by  James  Madison,  afterwards  president  of 
the  United  States,  at  the  instance,  probably  of  the  Baptists, 
whose  friend  he  was,  and  presented  to  the  general  assembly. 
Semple  says  : — "For  elegance  of  style,  strength  of  reasoning, 
purity  of  principle,  it  has  perhaps,  seldom  been  equalled."* 
"The  defeat  of  the  general  assessment  bill  was  due  consider- 
ably," says  the  same  author,  "  to  the  active  opposition  of 
the  Baptists." 

The  establishment  after  a  long,  and  desperate  struggle, 
was  finally  overthrown  and  all  denominations  and  ministers 
stood  equal  before  the  law.  Baptist  ministers  could  now 
perform  the  ceremony  of  marriage,  and  Baptist  people  were 
no  longer  compelled  to  support  Episcopal  clergymen.  Dr. 
Hawks,  the  Episcopal  church  historian  of  Virginia  says : — 
"The  establishment  was  finally  put  down.  The  Baptists  were 
the  principal  promoters  in  this  work,  and  in  truth,  aided 
more  than  any  other  denomination,  in  its  accomplishment." 

Dr.  Wm.  Cathcart  points  out  the  fact,  that  the  Baptists 
in  Virginia  took  an  important  part  in  securing  the  adoption 
of  the  Federal  Constitution  by  their  own  state.  They  have 
the  honor  through  their  own  influence,  more  than  any  others, 
of  having  saved  it  to  the  state  and  country  at  large.  Through 

*  The  memorial  prepared  by  Madison  Is  In  the  Appendix  of  Sempltt'  History. 


MERCER  UNIVERSITY,  MACON.  GA. 


See  page  376. 


The  South  and  Liberty.  247 

the  exertion  and  self  sacrifice  of  a  Baptist,  John  Leland, 
Virginia  was  led  in  her  Convention  to  ratify  the  Federal 
Constitution.  During  the  absence  of  James  Madison  from 
Virginia  on  public  business,  John  Leland  was  chosen  a  can- 
didate for  the  place  that  Madison  would  have  filled,  if  he 
had  been  at  home,  in  the  Convention  that  met  in  1788  to 
ratify  or  reject  the  Federal' Constitution.  Madison  upon  his 
return,  spent  half  a  day  with  Leland  which  resulted  in  the 
withdrawal  of  the  latter  in  favor  of  the  former.  Leland 
threw  all  his  influence  which  was  great,  in  favor  of  Madison, 
who  was  sent  to  the  Convention.  Patrick  Henry  was  opposed 
to  the  new  Constitution,  because  he  thought  it  "squinted  to- 
wards monarchy."  He  carried  the  people  with  him  and  could 
have  defeated  it  in  the  Convention,  but  for  the  presence  and 
powerful  influence  of  Madison.  The  Honorable  J.  S.  Bar- 
bour,  of  Virginia  declares  ;  "  That  thecredit  of  adopting  the 
Constitution  of  the  United  States,  properly  belongs  to  a 
Baptist  clergyman,  formerly  of  Virginia,  named  Leland : 
'  If,'  said  he,  'Madison  had  not  been  in  the  Virginia  Conven- 
tion, the  Constitution  would  not  have  been  ratified,  and  as 
the  approval  of  nine  States  was  necessary  to  give  effect  to  this 
instrument,  and  as  Virginia  was  the  ninth  State,  if  it  had  been 
rejected  by  her,  the  Constitution  would  have  failed,  (the 
remaining  States  following  her  example,)  and  it  was  through 
Elder  Leland's  influence  that  Mr.  Madison  was  elected  to  that 
Convention.  It  is  unquestionable  that  Mr. Madison  was  elected 
through  the  efforts  and  resignation  of  John  Leland  and  it  is 
all  but  certain,  that,  that  act  gave  our  county  its  famous 
.Constitution.'  "* 

The  sufferings  of  the  Baptists  and  their  struggles  for 
liberty,  helped  to  unify  them.  Henceforth,  from  1787,  we 
hear  no  more  about  "Separate"  or  "  Regular"  Baptists, 
simply  the  Baptists  of  Virginia. 

•  Dr.  Cathcart,  Centennial  Offering,  pp.  93,  96. 


248  The  Story  of  the  Baptists. 

The  work  of  the  Baptists  in  Virginia,  was  not,  however, 
done.  They  had  still  another  battle  to  fight  in  Congress 
for  the  overthrow  of  ecclesiastical  establishments,  and  for 
securing  constitutional  liberty  throughout  the  land.  The 
danger  was  not  past.  Dr.  Cathcart  quotes  Thomas  Jefferson, 
who  says: — "  There  was  a  hope  confidently  cherished  about 
A.  D.,  1780,  that  there  might  be  a  State  Church  throughout 
the  United  States,  and  this  expectation  was  specially  cherished 
by  Episcopalians  and  Congregationalists."  John  Adams 
believed  in  leaving  the  matter  to  the  states,  each  state  hav- 
ing its  own  establishment.  This  design,  it  was  the  work  of 
Baptists  to  frustrate.  They  did  not  want  the  Constitution  of 
the  United  States,  nor  of  any  state,  to  be  made  a  religious 
creed,  but  they  were  determined  to  have  religious  liberty  for 
themselves  and  all  the  world. 

In  1787  the  Federal  Constitution  was  ratified  by  the 
requisite  number  of  states,  and  became  the  law  of  the  land. 
The  next  year  the  question  arose  among  the  Baptists  of  Vir- 
ginia, whether  it  made  sufficient  provisions  for  religious 
liberty.  It  prohibited  any  religious  test  for  a  qualificatiou 
for  office,  but  it  was  their  unanimous  opinion  that  religious 
liberty  was  not  sufficiently  provided  for.  Acting  upon  the 
advice  of  Mr.  Madison,  an  address  from  the  Baptists  of  the 
whole  state  was  presented  by  them  to  President  Washington, 
in  August,  1789.  It  was  written  by  John  Leland,  and  set 
forth,  that  the  religious  rights  of  the  Baptists  were  not 
secured  by  the  Federal  Constitution.* 

Washington  replied,  that  he  never  would  have  signed 
that  instrument,  had  he  supposed  it  endangered  the  liberties 
of  any  religious  society,  and  that  he  would  at  once,  move  for 

*  Isaac  Hackus  seems  to  have  shared  this  same  feeling.     Hist.  II.  335  note. 


The  South  and  Liberty.  249 

its  amendment,  since  by  it,  religious  freedom  was  rendered 
insecure.  Washington  in  his  address  at  this  time,  pays  this 
tribute  to  the  patriotism  of  the  Baptists  :  "  While  I  recollect 
with  satisfaction,  that  the  religious  society  of  which  you  are 
members,  have  been,  throughout  America,  uniformly  and 
almost  unanimously,  the  fast  friends  of  civil  liberty,  and  the 
persevering  promoters  of  our  glorious  Revolution,  I  cannot 
hesitate  to  believe  that  they  will  be  the  faithful  supporters  of 
a  free,  yet  efficient  general  government.'.'*'  As  the  result  of 
this  address,  the  next  month,  James  Madison  proposed  in  the 
House  of  Representatives,  the  first  amendment  to  the  Con- 
stitution of  the  United  States.  It  met  with  violent  opposition, 
at  first,  but  was  finally  passed.  It  was  also  approved  by 
two-thirds  of  the  states,  and  became  the  law  of  the  country. 
"But  suppose,"  says  the  distinguished  author  above 
quoted,  "  it  had  not  been  adopted ;  Massachusets  might 
have  had  a  State  Church  to-day,  and  her  citizens  rotting  in 
prison,  because  they  could  not  conscientiously  pay  a  church 
tax,  and  any  State  might  have  established  the  Episcopal 
Church,  and  then  committed  Baptists  or  other  ministers  to 
prison  as  they  did  in  Virginia,  down  to  the  Revolution.  And 
Congress  might  have  decreed  that  the  Catholic  Church  was 
the  religious  fold  of  the  nation,  and  might  have  levied  taxes 
to  support  her  clergy,  and  made  laws  to  give  secular  power 
to  her  cardinals,  archbishops,  bishops,  and  priests  over  her 
schools,  religious  opinions,  and  personal  freedom.*  *  With- 
out it,  sacerdotal  tyranny  might  have  destroyed  all  our  lib- 
erties. The  grandest  feature  of  our  Constitution  is  the  first 
clause  of  the  first  amendment.  The  Baptists  have  always 
claimed  that  the  credit  of  this  amendment  belongs,  chiefly, 
to  them.  *  *  *  The  Baptists  asked  it  through  Washington ; 
the  request  commended  itself  to  his  judgment,  and  to  the 

*  Backus'  Hist.  Baptists,  Newton,  II.,  340. 

16 


250  The  Story  of  the  Baptists. 

generous  soul  of  Madison,  and  to  the  Baptists,  beyond  a 
doubt,  belong  the  glory  of  engrafting  its  best  article,  on  the 
noblest  Constitution  ever  framed  for  the  government  of 
mankind."* 

Here  is  the  amendment  as  it  reads  in  "  Story,  on  the  Con- 
titution:"  "Congress  shall  make  no  law  respecting  an  esta- 
blishment of  religion,  or  prohibiting  the  free  exercise  thereof; 
or  abridging  the  freedom  of  speech,  or  of  the  press ;  or  the 
right  of  the  people  peacefully  to  assemble,  and  to  petition 
to  the  government  for  a  redress  of  grievances." 

This  ought  to  have  ended  the  struggle,  but  it  was  not 
till  1798,  that  all  dissenters  were  practically  put  upon  "per- 
fect equality"  with  Episcopalians. 

James  Madison  was  one  of  the  most  enlightened  states- 
men of  his  day,  and  that  he  fully  understood  what  the  Baptists 
were  contending  for,  the  following  from  an  unpublished 
address  of  Dr.  J.  C.  Long,  shows  full  well : 

"  James  Madison  was  not  a  member  of  a  Baptist  church 
himself,  though  his  brother,  General  Madison,  was  ;  but  he 
took  great  interest  in  the  Baptists,  on  account  of  their 
sufferings.  When  George  Mason,  in  the  Virginia  political 
convention,  of  1776,  wrote,  in  the  celebrated  Bill  of  Rights, 
that  all  men  should  enjoy  the  fullest  toleration  in  the  exercise 
of  religion,  Madison  said ;  '  No,  write  instead,  all  men 
are  entitled  to  the  free  exercise  of  their  religion,  accord- 
ing to  the  dictates  of  their  consciences.'  And  so  it  was 
written.  What  prompted  one  of  the  youngest  members 
of  that  assembly  to  insist  upon  the  change  of  ^  word? 
Where  did  he  get  his  views  ?  He  did  not  find  them  in  his 
books.  His  friends,  the  Baptists,  taught  them.  Was  it  from 
fhemthat  he  learned  the  true  principles  of  religious  freedom  ?" 

•Centennial  Offering,   p.  98,  til. 


The  South  and  Liberty.  251 

The  question  has  sometimes  been  asked ;  "  Would  the 
Baptists  become  a  State  church,  if  the  opportunity  offered?" 
We  answer ;  No,  judging  by  their  principles  and  their 
past  actions.  They  have  ever  refused  for  themselves, 
what  they  have  declared  a  wrong  for  others  to  receive. 
For  instance,  in  Virginia  in  1792,  "the  Baptists  had 
members  of  great  weight  in  civil  society ;  their  congre- 
gations had  become  more  numerous  than  any  other 
Christain  sect."  They  doubtless  controlled  the  government 
of  Virginia,  and  yet  they  secured  equal  liberty  there  for  all. 
In  Wales,  the  Baptist  churches  and  ministers  declined  state 
support  by  taxation  of  the  people,  such  as  others  received, 
which  was  offered  them,  though  they  were  as  poor  as  any. 
For  one  hundred  and  fifty  years,  the  Baptists  had  the  sole 
power  and  rule  in  Rhode  Island,  and  the  evil  example  of 
others  around  them,  but,  unmoved  in  their  principles,  they 
used  their  power  for  the  good  of  all  alike.  The  utter  failure 
of  Baptist  principles  has  been  again  and  again  fore- 
told, but  Baptists  have  stood  the  test  of  centuries,  and  they 
have,  more  than  any  others,  given  civil  and  religious  freedom 
to  the  world.  With  the  origin  and  perpetuity  of  American 
liberty  they  have  had  much  to  do.  How  appropriate,  then,  | 
that  a  Baptist,  S.  F.  Smith,  D.  D.,  should  give  to  our  country 
its  national  hymn  : — 

"  My  country,  'tis  of  thee,  etc. 


DELAWARE  AVENUE  BAPTIST  CHURCH, 
WILMINGTON,  DEL, 


See  page  257. 


m 


CHAPTER    XXII  . 
BEGINNINGS. 

HE  origin  of  the  Baptists  in  other  parts  of  the  Unit- 
ed States,  and  Canadas,  next  claims  attention.* 

The  Swansea,  Massachusetts, church  was  organiz- 
ed in  1663;  and  one  at  Charlestown,  which  be- 
came the  First  of  Boston  in  1665.  The  doors  of 
the  first  meeting-house  in  Boston,  were  nailed  up,  and  the 
Baptists  forbidden  to  worship  in  it  at  their  peril.  Now,  Bap- 
tists are  the  most  numerous  there,  and  the  edifice  of  the  First 
church  is  the  handsomest  and  costliest  Baptist  house  of  wor- 
ship in  the  world.  C.  B.  Crane,  D.  D.,  has  just  resigned 
as  pastor.  This  is  the  church  of  which  Dr.  Neal  was,  for 
so  many  years,  pastor,  with  Rev.  J.  T.  Beckley  associate. 
Tremont  Temple,  the  home  of  the  Union  Temple  church, 
is  central  in  location,  and  seats  3300  people.  Boston  city 
mission  work,  aiming  at  the  resuscitation  of  old  churches, 
as  well  as  the  planting  of  new,  is  vigorously  prosecuted. 
Dr.  Seymour's  Ruggle  Street  church,  is  an  example  of  what 
consecrated  talent  and  wealth  can  do  for  the  people. 


*  The  invaluable  Baptist  Encyclopaedia,  by  Dr.  Wm.  Cathcart,  has    been  of 
great  service  in  securing  accuracy,  and  fullness,  in  this  chapter. 


254  The  Story  of  the  Baptists. 

At  Kittery,  Maine,  a  Baptist  church  was  formed  in  1682, 
but  was  scattered  by  persecution  within  a  year.  In  1768, 
another  was  "organized  at  Berwick;  Joshua  Emery,  pastor. 
Membership  in  the  state,  20,039.* 

The  first  church  established  in  Connecticut,  was  at 
Groton,  in  1705,  through  Valentine  Wightman.  Despite 
persecution,  Baptist  principles, introduced  from  Rhode  Island, 
in  1674,  spread.  The  first  baptism  was  administered  in  1674, 
to  several  persons,  and  created  intense  excitement.  Com- 
municants, 20,843. 

Mrs.  Scammon,  a  noble  Christian,  came  from  Rehoboth, 
in  1720,  to  New  Hampshire.  She  led  many  to  Christ,  and 
spread  Baptist  views  by  the  circulation  of  Baptist  literature. 
In  1755,  after  her  death,  a  church  was  formed  at  Newton.  It 
is  claimed  that  the  first  church  was  formed  at  Dover,  in  1638, 
by  Hanserd  Knollys.  It  is  said  by  Winthrop,  that  "he 
gathered  some  of  the  best  minded  into  a  church  body,  and 
became  their  pastor."  And  Backus,  that  he  "was  minister 
there,  from  the  spring  of  1638,  to  the  fall  of  1645."  Mem- 
bership, 8,775. 

A  number  of  Congregationalists  in  Vermont,  having  em- 
braced Baptist  sentiments,  and  being  reinforced  by  Baptist 
ministers  from  other  states,  the  Baptists  secured  a  foothold. 
A  church  was  formed  in  1768,  at  Shaftsbury,  and  another  in 
T773>  at  Pownal.  Total  in  the  state,  9,410. 

Next  in  order  of  time,  a  church  was  formed  iu  1682,  at 
Charleston,  South  Carolina.  William  Screven,  a  Baptist 
minister,  and  deacon  Humphrey  Churchwoo'd,  and  eight 
other  brethren,  fleeing  from  persecution  in  Maine,  took  refuge 
in  Charleston.  Here  they  either  found  a  church,  formed 
one,  or  brought  with  them  their  own  organization  from 

•Baptist  membership  in  the  various  states,  according  to  Year  Book,  1884. 


Beginnings.  255 

Kittery.  William  Screven  became  pastor.  Isaac  Chandler, 
and  Oliver  Hart,  were  afterwards  pastors.  The  second 
church  was  the  Ashley  river,  formed  in  1736,  and  the  third, 
the  Pee  Dee,  came  from  Delaware,  in  1738,  led  by  James 
James,  whose  son,  Philip,  was  the  pastor.  Membership  in 
the  state,  160,925. 

Among  the  distinguished  men  the  Baptists  of  this  state 
have  produced,  may  be  named  Richard  Furman,  D.  D.,  and 
Richard  Fuller,  D.  D.,  the  latter  properly  compared  to  Eng- 
land's great  preacher,  Robert  Hall,  in  regard  to  the  matter 
and  structure  of  his  sermons,  as  well  as  to  their  delivery. 

In  1682  the  state  of  Pennsylvania  was  settled  by  Friends, 
under  Penn.  Religion  was  here  left  somewhat  untrammeled 
by  law,  as  it  had  been  wholly  so  in  Rhode  Island  since  1836, 
or  for  nearly  fifty  years.  Thomas  Dungan,  a  Baptist  of  New- 
port, preached  Christ  to  the  settlers  with  great  success,  and 
a  church  was  formed  at  Cold  Spring,  near  Bristol,  Bucks 
County.  A  few  scattered  stones  near  the  spring  mark  the 
spot  Lower  Dublin  church,  the  mother  of  the  Philadelphia 
churches,  was  formed  in  1688,  at  Pennepek.  The  first  meet- 
ing-house was  of  logs.  "  The  first  minister  they  had  was  the 
Rev.  Elias  Keach.  He  was  the  son  of  the  famous  Benj. 
Keach,  of  London.  He  arrived  in  this  country,  a  wild  youth, 
about  the  year  1686.  On  his  landing  he  dressed  in  black  and 
wore  bands,  in  order  to  pass  as  a  minister.  The  project  suc- 
ceeded to  his  wishes  and  many  people  resorted  to  hear  the 
young  London  divine.  He  performed  well  enough  till  he  had 
advanced  pretty  far  in  the  sermon  ;  then  stopping  short,  he 
looked  like  a  man  astonished.  The  audience  concluded  that 
he  had  been  seized  with  a  sudden  disorder ;  but,  on  asking 
what  the  matter  was,  received  from  him  a  confession  of  the 

•Backus'  Hiit.  Newton,  I.  33$. 


256  The  Story  of  the  Baptists. 

imposture,  with  tears  in  his  eyes,  and  much  trembling.  Great 
was  his  distress,  though  it  ended  happily :  for  from  that  time 
he  dated  his  conversion.  He  heard  of  Mr.  Dungan,  of  Cold 
Spring.  To  him  he  repaired  to  seek  counsel  and  comfort, 
and  by  him  he  was  baptized  and  ordained.  From  Cold 
Spring  Mr.  Keach  came  to  Pennepek  and  settled  a  church 
there,  *  *  and  thence  traveled  through  Pennsylvania  and 
the  Jerseys,  preaching  the  gospel  in  the  wilderness  with  great 
success,  in  so  much  that  he  may  be  considered  as  the  chief 
apostle  of  the  Baptists  in  these  parts  of  America."*  The 
cut  of  the  Lower  Dublin  church,  and  that  of  Hopewell 
Academy,  are  from  Dr.  David  Spencer's  "  Early  Baptists  of 
of  Philadelphia." 

Among  the  prominent  churches  of  Philadelphia  are  the 
First,  G.  D.  Boardman,  D.  D.  pastor,  and  the  Memorial, 
Way  land  Hoyt,  D.  D.,  pastor. 

In  1707,  the  Philadelphia  Association  was  formed.  The 
Association  consisted  "of  but  five  churches,  viz.:  Lower  Dub- 
lin, Piscataway,  Middletown,  Cohansey  and  Welsh  Tract." 
It  has  now  83  churches,  with  23,588  members,  whose  con- 
tributions for  the  year  were  over  $346,500.  In  the  state, 
65,879  members. 

The  Philapelphia  City  Mission,  of  which  Col.  C.  H. 
Banes  is  president,  Rev.  James  French,  superintendent,  and 
Rev.  P.  L.  Jones,  secretary,  is  doing  a  good  work  in  plant- 
ing such  chapels  as  that  at  Tacony,  Rev.  W.  W.  Ferris, 
pastor. 

Baptists  at  first  were  afraid  of  the  assumption  of  power 
by  associations,  and  this  hindered  their  formation.  It  was 
not  till  60  years  after  the  birth  of  the  Philadelphia  organiza- 
tion, that  the  Warren  Association,  of  Rhode  Island,  was  formed, 

*  Morgan  Edward's  History  of  Baptists  of  Pennsylvania. 


Beginnings.  257 

and  there  were  only  three  others  formed  before  it — one,  each, 
in  South  Carolina,  in  1751  ;  in  North  Carolina,  in  1758  ; 
in  Virginia  in  1766. 

New  Jersey  has  become  an  important  state  for  Baptist 
interests,  but  we  can  only  briefly  refer  to  the  origin  of 
Baptist  churches- there.  As  early  as  1667  there  were  eighteen 
Baptists  among  the  original  settlers  of  Middietown,  where  a 
church  was  formed  in  1688.  Abel  Morgan,  A.  M.,  one  of  the 
ablest  men  of  his  day,  was  ordained  in  1734,  and  spent  the 
whole  of  his  long  life  in  the  pastorate  of  this  church.  The 
Piscataway  church  was  formed  in  1689,  and  the  Cohansey  in 
1690.  "These  four,  with  that  at  Charleston,  were  all  the 
Baptist  churches  that  were  formed  south  of  New  England  be- 
fore the  year  1700.  *  *  Many  of  those  who  constituted 
the  church  at  Cohansey  came  from  Ireland  ;  though  one  of 
them  was  Obadiah  Holmes  Esq.,  a  son  of  the  sufferer  at 
Boston  in  1651."*  In  1712  the  Cape  May  church  was  formed. 
The  state  convention  was  organized  in  1830,  and  Daniel 
Dodge,  D.  D.,  was  its  first  president.  Baptists  in  the  state 
33,616.  Rev.  I.  C.  Wynn,  D.  D.,  is  pastor  of  the  First  church 
Camden. 

Sixteen  Baptists  organized  as  a  church,  with  Thomas 
Griffith,  pastor,  came  from  Wales  in  1701,  to  Penncpek,  and, 
in  1703,  to  Welsh  Tract,  Delaware.  The  Baptists  of  Delaware 
were  once  numerous  and  flourishing,  but  became  reduced  in 
strength,  because  all  the  churches  embraced  anti-mission 
views.  The  first  of  the  present  missionary  churches,  the 
Second  of  Wilmington,  was  formed  in  1835.  Missionary 
Baptists,  in  the  state,  1,928.  "The  Delaware  Union"  is 
presided  over  by  Washington  Jones,  the  leading  layman  in 
the  state.  Rev.  Geo.  C.  Needham  is  pastor  of  the  Delaware 
Avenue  church,  Wilmington. 

*  Backus. 


258  The  Story  of  the  Baptists. 

An  English  Baptist,  Henry  Sater,  was  the  first  to  intro- 
duce Baptist  usages  into  Maryland,  in  1709.  He  maintained 
public  worship  in  his  own  house,  inviting  Baptist  ministers 
to  preach  there.  Through  his  influence  a  Baptist  church  was 
formed  at  Chestnut  Ridge,  in  1742.  The  First  church, 
Baltimore,  known  as  the  "  Round-top,"  was  organized  in 
I7^5-  J-  w-  M-  Williams,  D.  D.,  has  been  pastor  for  over 
33  years.  Their  present  house  of  .worship  was  erected  in 
1878.  F.  M.  Ellis,  D.  D.,  is  pastor  of  Eutaw  Place  church, 
Baltimore.  Baptists  in  State,  9,807. 

It  is  not  known  precisely  when  the  Baptists  appeared  in 
New  York,  but  some  who  fled  from  persecution,  elsewhere, 
found  refuge  there  in  the  i7th  century.  They  were  not, 
however,  to  find  rest  long.  William  Wickenden,  of  Provi- 
dence, was  imprisoned  there  by  the  English,  four  months  for 
preaching  the  Gospel. 

In  1712,  Valentine  Wightman  of  Connecticut,  preached 
for  a  short  time  and  baptized  about  a  dozen  persons.  One  of 
them,  Nicholas  Eyers,  became  their  pastor.  A  church  was 
organized  in  1724,  and  a  house  of  worship  built  on  Golden 
Hill,  in  1728.  The  church  disbanded  after  1732.  What  is 
now  the  First  church  was  established,  June  19,  1762,  with  27 
members,  under  the  ministry  of  John  Gano.  They  first 
worshiped  in  the  house  of  Jeremiah  Dodge,  1745,  and  then 
in  a  sail-loft  on  Williams  street.  They  have  a  fine  house 
now.  The  church  edifice  and  lot  of  the  Calvary  Baptist 
church,  R.  S.  McArthur,  D.  D.,  pastor,  dedicated  in  1884, 
cost  $460,000.  will  seat  1300,  and  is  one  of  the  finest  in  the 
city.  During  Dr.  Me  Arthur's  pastorate  of  over  13  years, 
the  church  has  contributed,  for  all  benevolent  purposes,  nearly 
one  million  dollars,  and  in  March,  1882,  $71,000  was  sub- 
scribed for  missions,  at  one  morning  service.  Its  membership, 


Beginnings.  259 

is  1300.  The  picture  of  the  Strong  Place  church,  Brooklyn, 
F.  H.  Kerfoot,  D.  D.,  pastor,  is  given,  as  well  as  that  of 
the  Calvary,  New  York.  Members  in  the  State,  113,  886. 

North  Carolina  was  a  great  centre  of  Baptist  influence 
in  the  South,  at  an  early  day.  Baptist  ministers  from  New 
England,  New  Jersey,  Delaware,  and  Pennsylvania,  labored 
there.  According  to  Morgan  Edwards,  there  were  many 
Baptists  in  the  state  in  1695.  It" was  not  until  1727,  that  a 
church  was  formed,  the  Shiloh,  by  Paul  Palmer,  from  Welsh 
Tract,  Delaware.  To  Shubael  Stearns,  of  Boston,  must  be 
attributed,  under  God,  the  extensive  spread  of  Baptist  views 
and  practices,  and  the  remarkable  revival  of  religion  by 
which  the  i8th  century  was  distinguished.  Many  of  the 
New  Lights  seeing  the  inconsistency  and  evil  of  infant  bap- 
tism, became  Baptists,  and  Stearns  was  of  that  number.  He 
became  a  Baptist  in  1751,  and  was  ordained.  Deeply 
impressed  with  the  idea  that  he  was  called  of  God  to  do  a 
great  work  in  a  distant  land,  he  accordingly  set  out  with 
some  friends  and  settled  first  in  Virginia,  but  finally  in  North 
Carolina,  in  1755.  A  Baptist  church  was  formed  at  once  of 
sixteen  persons  at  Sandy  Creek,  of  which  he  became  pastor. 
Semple  says;  "The  church  soon  swelled  from  16  to  606 
members."  Morgan  Edwards,  says;  "  Sandy  Creek  is  the 
mother  of  all  the  Separate  Baptists.  *  *  This  church,  in 
1 7  years,  has  spread  her  branches  westward  as  far  as  the  great 
Mississippi,  southward  as  far  as  Georgia,  eastward  to  the  sea, 
and  Chesapeake  Bay  ;  grand-mother  and  great-grand-mother, 
of  42  churches,  from  which  sprang  125  ministers." 

Mr.  Stearns  died  with  his  church  in  1771.  Among  the 
original  sixteen  of  the  Sandy  Creek  church,  was  Daniel 
Marshall.  He  played  a  very  important  part  in  the  early 
history  of  the  Baptists  South.  He  was  born  of  pious  parents 


WASHINGTON  JvjNES 


See  page  257. 


Beginnings.  261 

at  Windsor,  Connecticut,  in  1706,  and  was  a  brother-in-law 
of  Shubael  Stearns.  It  is  said  of  his  wife  :  "  Without  the 
shadow  of  an  usurped  authority  over  the  other  sex,  Mrs. 
Marshall,  being  a  lady  of  good  sense,  sifTgular  piety  and 
surpassing  eloquence,  has,  in  countless  instances  melted  a 
whole  concourse  to  tears  by  her  prayers  and  exhortations." 
Mr.  Marshall  was  converted  and  joined  the  Presbyterian 
church  in  his  2oth  year.  Aroused  by  the  fire  of  Whitefield, 
he  left  all  and  went  to  labor  among  the  Mohawk  Indians  as 
a  missionary,  till  the  Indian  war  broke  out,  when  he  went 
first  to  Pennsylvania  and  thence  to  Virginia.  "  Here,"  says 
his  son,  "  he  became  acquainted  with  a  Baptist  church 
belonging  to  the  Philadelphia  Association,  and  as  the  result 
of  a  close,  impartial  examination  of  their  faith  and  order, 
he  and  my  dear  mother  (his  first  wife)  were  baptized  by 
immersion,"  and  here  he  was  licensed  as  a  preacher. 

The  church  at  Abbott's  Creek,  North  Carolina,  of  which 
he  was  ordained  pastor  by  Shubael  Stearns  and  Henry 
Ledbetter,  was  planted  by  him.  He  traveled  extensively  in 
Virginia  where  he  baptized  Samuel  Harris,  who  traveled  and 
preached  with  him,  planting  the  gospel  in  many  places. 
Often  he  went  into  Georgia,  also  to  preach,  and  once,  while 
on  his  knees  leading  his  audience  in  prayer,  he  was  seized  for 
preaching  the  gospel  and  ordered  to  leave  the  state.  He 
did  not  obey,  but  formed  a  church  at  Kiokee.  He  died 
November  2,  1784.  Among  his  last  words  were  these; 
"  This  night  I  shall  probably  expire.  But  I  have  nothing  to 
fear.  *  *  An  eternal  weight  of  glory  is  mine.  *  * 
I  have  been  praying  that  I  may  go  home  to-night."  The 
Baptists  in  North  Carolina  number  226,757. 

Baptists  were  among  the  first  people  to  settle  Georgia, 
having  come  in  the  same  ship  with  Oglethrope,  who  settled 
the  State  in  1733.  Nicholas  Bedgewood  came  over  with 


262  The  Story  of  the  Baptists. 

Whitefield,  about  1751,  and  took  charge  of  the  Orphan 
House, below  Savannah.  He  became  a  Baptist  in  1757,  was 
ordained,  and  in  1763  baptised  several  officers  and  inmates 
of  the  Orphan  House.  A  church  was  probably  formed  there. 
Above  Savannah,  Rev.  Benj.  Stirk  preached  in  his  own 
house  at  Tuckasuking  in  1761,  where  a  churcli  was  consti- 
tuted. These  churches  were  branches  of  South  Carolina 
churches,  the  members  holding  membership  in  that  state. 
Daniel  Marshall  settled  north  on  Kiokee  Creek,  in  1771, 
which  became  a  centre  of  Baptist  influence  and  growth.  The 
church  formed  there  in  1772,  was  the  first  in  the  state.  Daniel 
Marshall,  his  son  and  grandson,  were  pastors  successively. 
In  1773,  Edmund  Botsford,  from  England,  baptized  148 
persons  and  organized  the  Botsford  church.  The  first  asso- 
ciation of  Georgia  was  organized  in  1 784  with  six  or  eight 
churches.  Georgia  has  the  largest  Baptist  population  of  any 
state  ;  249,626.  H.  McDonald,  D.  D.,  is  pastor  of  the 
Second  church,  Atlanta,  the  picture  of  which  appears. 

Mississippi  is  one  of  the  great  Baptist  states,  having 
149,953  Baptists.  A  company  of  Baptists  from  South  Caro- 
lina and  Georgia  settled  near  Natchez,  in  1780,  and  formed 
the  Salem  church  with  Richard  Curtis,  Jr.,  as  pastor.  The 
Spanish  authorities  were  incensed  at  the  baptism  of  a  Spanish 
Roman  Catholic,  and  threatened,  and  even  arrested,  some  of 
the  Baptists,  who  were  forbidden  to  preach  under  penalty  of 
transportation  to  the  mines  of  Mexico.  Mr.  Curtis  and 
others  were  forced  to  escape  in  1795,  but  returned  in  1797, 
_and  under  the  the  protection  of  the  United  States,  that  had 
now  obtained  possession,  the  Baptists  flourished. 

The  history  of  West  Virginia  and  Virginia  was  identical 
until  a  very  recent  date,  and  both  included  in  the  Old  Do- 
minion. The  oldest  church,  in  what  is  now  West  Virginia, 


Beginnings.  263 

is  Simpson's  Creek,  formed  in  1774.  Greenbrier  church  was 
formed  in  1781,  through  the  efforts  of  Rev.  John  Alderson, 
from  New  Jersey,  who  also  organized  the  Greenbrier  Associ- 
ation, in  1807.  Total  Baptists  in  West  Virginia,  29,149. 

Two  churches  were  established  in  East  Tennessee,  in  1765. 
They  were  scattered  in  1774  during  the  Indian  war.  The 
first  permanent  church  was  formed  in  1 780,  at  Buffalo  Ridge. 
In  Middle  Tennessee,  Baptists  were  among  the  early  settlers. 
A  church  was  formed  on  Red  River,  by  Joseph  Grammer,  in 
1791,  and  another  in  1791  by  missionaries  from  Kentucky. 
There  are  106,016  Baptists  in  Tennessee. 

The  first  church  organized  in  Kentucky  was  at  Eliza- 
bethtown,  near  Louisville,  in  1781,  by  Joseph  Bennett  and 
John  Garard.  Many  others  followed  in  quick  succession. 
Three  associations  existed  in  1785.  The  first  Protestant 
church  formed  in  "the  West"  was  established  here.  The 
early  settlers  in  1775  were  Baptists.  Daniel  Boone's  brother, 
Squire,  was  a  Baptist  preacher.  In  1776,  Thomas  Tinsley 
and  William  Hickman,  both  Baptist  ministers,  came  to  Har- 
rodsburg.  Kentucky  has  become,  in  every  respect,  a  Baptist 
stronghold,  which  shows  the  importance  of  early  beginnings. 
The  Walnut  Street  church,  Louisville,  has  T.  T.  Eaton,  D. 
D.,  as  pastor.  Total  ia  State,  166,676. 

It  is  claimed  by  some  that  the  first  Protestant  church 
organized  in  what  was  then  termed  the  North  West  Territory, 
was  a  Baptist  church  at  Columbia,  Ohio,  in  1 790,  whose  first 
pastor  was  John  Smith,  afterwards,  during  Jefferson's  admin- 
istration, United  States  Senator.  Forty-five  settlers  from 
Pennsylvania  and  New  Jersey  located  at  the  mouth  of  the 
Little  Miami  river  in  the  summer  of  1789.  Six  of  them 
were  Baptists,  who  immediately  commenced  holding  religious 
meetings,  each  taking  his  turn  as  he  was  able,  in  carrying  on 


•ft 


Beginnings.  265 

the  service.  The  number  increased  to  nine  when  the  Rev. 
S.  Gano,  of  Providence,  R.  I.,  visited  them  in  1790,  and 
formed  the  Miami  church.  This  meeting-house  built  in 
1793,  was  the  first  Protestant  place  of  worship  in  Ohio. 
Baptists  in  me  state,  50,583. 

J.  M.  Peck,  D.  D.,  says,  that  the  Baptists  were  the  first 
Protestants  to  enter  the  state  of  Illinois.  They  held 
meetings  until  the  Rev.  James  Smith  of  Kentucky  labored 
among  them.  He  was  captured  by  the  Indians  and  ran- 
somed by  the  brethren  for  $175.00,  a  large  sum  then  and  to 
them.  The  first  church  was  formed  at  New  Design  in  1796. 
The  Baptists  of  Chicago  have  an  interesting  history.  Dr. 
Temple  residing  there  appealed  to  the  Home  Mission  Society 
through  Dr.  Going  for  a  missionary.  Dr.  Going  sent  Allen 
B.  Freeman,  an  educated,  "talented  and  pious"  young 
preacher.  Dr.  Temple  paid  $200.  of  his  salary.  October 
1 9th  1833,  the  First  church  was  organized  with  fifteen 
members.  The  picture  of  the  Immanuel  church,  Chicago, 
G.  C.  Lorimer,  D.  D.,  pastor  is  given.  In  the  state,  there 
are  70,263  Baptists. 

In  1798  the  Baptists  formed  a  church  in  Indiana,  now 
known  as  the  Charlestown  church.  It  was  organized  by 
Isaac  Edwards  from  New  Jersey.  Membership,  44,113. 

It  is  not  known  when  the  Baptists  first  appeared  in 
Arkansas,  but  it  seems  that  Rev.  David  Orr  planted  there  a 
considerable  number  of  churches.  The  first  church  organ- 
ized was  at  Fouche  A' Thomas,  towards  the  close  of  the  last 
century.  The  Spring  River  Association  was  formed  in  1829. 
Number  in  the  state,  59,516. 

The  First  Baptist  church  in  the  District  of  Columbia 
was  formed  in  Washington  City,  March  7th  1802,  with  six 
members.  Rev.  William  Parkinson,  chaplain  to  Congress, 

17 


266  The  Story  of  the  Baptists. 

preached  to  them.     The  Rev.  O.  B.  Brown   was  their  first 
pastor,  in  1807.     Baptists  in  the  District,  now,  8,297. 

The  Baptists  were  the  first  Protestants  to  enter  Miss- 
ouri with  the  gospel,  which  they  did  in  1796.  The 
first  baptism  there  and  indeed  west  of  the  Mississippi 
was  administered  by  Rev.  Thomas  Johnson  of  Georgia, 
in  1799.  The  Tywappity  church,  was  the  first  organ- 
ized in  1805,  by  Rev.  David  Green  and  revived  again 
in  1809.  Bethel  church  was  formed  in  1806.  These 
Baptist  settlers  were  allowed  to  exercise  their  religious  senti- 
ments, but  their  children  were  claimed  for  the  Catholic 
Church.  The  St.  Louis  Association  was  organized  in  1817. 
J.  M.  Peck,  D.  D.,  came  lo  St.  Louis  in  1817,  and  with  Rev. 
James  E.  Welsh,  organized  the  first  church  there  in  1818. 
In  the  state,  93,748  members.  . 

In  Alabama,  the  Flint  River  church  was  the  first  organized, 
October  2nd  1808,  in  the  house  of  James  Deaton  and 
composed  of  twelve  persons.  The  Bassett's  Creek  church 
formed  in  1810,  by  Elder  J.  Courtney  was  the  second. 
Members,  168,103. 

Baptist  ministers  came  into  Louisiana  from  Mississippi, 
in  1798,  and  preached.  Bailey  E.  Chancy,  one  of  them, 
was  imprisoned  by  the  Spanish  authorities  for  preaching,  and 
only  was  released  on  condition  that  he  would  desist.  Joseph 
Willis,  a  mulatto,  and  a  Baptist  preacher,  organized  a  church 
in  1812,  on  Bayou  Chico.  He  became  first  moderator  of 
the  Louisiana  Association,  in  1818,  and  labored  very  suc- 
cessfully west  of  the  Mississippi.  Hebzibah  church,  was 
formed  in  1814,  and  a  church  in  New  Orleans,  in  1818,  with 
Benjaman  Davis,  pastor.  S.  Land  rum,  D.  D.,  is  pastor  of 
the  Coliseum  Place  church.  Members  in  the  state,  66,026. 


Beginnings.  267 

Orison  Allen  and  wife,  came  to  the  present  site  of 
Pontiac,  Michigan,  in  1818.  Elon  Galusha,  visited  the  spot 
in  1822,  and  preached  and  organized  the  first  Baptist  church 
in  the  state.  Lemuel  Taylor,  a  lay  preacher,  and  Elkanah 
Comstock,  a  minister,  did  much  service.  Membership  in  the 
state,  27,452. 

The  Danville  was  the  first  Baptist  church  in  Iowa.  Mr. 
and  Mrs.  Mauley,  from  Kentucky,  and  some  Baptists  from 
Illinois,  organized  the  church.  Rev.  John  Logan,  of  Illinois, 
preached  October  19,  1834,  by  invitation,  and  the  next  day 
the  church  was  constituted.  Members  in  the  state,  23,477. 

In  Wisconsin,  the  first  Baptist  church  was  organized  in 
Milwaukee,  in  1837,  by  Rev.  James  Griffin,  who  became 
pastor.  Members  in  the  state,  11,651. 

Texas  is  a  marvel  of  rapid  growth,  and  real  progress,  and 
the  Baptists  there  are  in  the  front  rank;  It  is  startling  to 
learn  that  there  are  128,034  Baptists  there,  with  a  thousand 
ministers,  and  twice  as  many  churches.  Yet  only  in  1840, 
was  the  Texas  Union  Association  formed,  with  three  churches. 
They  have  now  three  organizations  covering  their  great  ter- 
ritory, engaged  in  cultivating  the  field  for  Christ;  viz  :  "The 
State  Convention,"  formed  in  1848;  "The  General  Asso- 
ciation," in  1867  ;  and  "The  Eastern  Convention,"  in  1877. 

Kansas,  in  1860,  had  40  churches,  which  were  then  or- 
ganized in  a  state  convention,  and  now  reports  17,513  mem- 
bers, in  428  churches. 

The  work  of  the  Baptists  among  the  American  Indians, 
has  been  truly  marvelous.  There  were  reported  in  1878,  in 
the  Indian  Territory,  100  Baptist  churches,  5000  members, 
30  Sabbath-schools,  and  75  native  pastors.  The  number 
now  is,  6,419.  There  were  also  3  associations — active  mis- 
missionary  bodies,  contributing  according  to  their  means  for 


268  The  Story  of  the  Baptists 

the  support,  and  propagation  of  the  gospel,  some  of  them 
sustaining  the  gospel  in  their  own  tribes,  and  sending  it  to 
others.  Among  the  Creeks,  baptisms,  for  months,  occurred 
daily.  The  Levering  Manual  Labor  School,  named  after  a 
well  known  family  of  generosity,  in  Baltimore,  and  lately 
established,  promises  to  be  of  great  service  in  the  training 
of  Indian  youth.  Indian  University  is  another  Baptist  school. 
The  first  church  formed  in  Oregon,  was  the  West 
Union,  in  1844;  in  California,  the  First  San  Francisco,  in 
1849  }  m  Minnesota,  the  First  St.  Paul,  in  1849  >  in  Nebraska, 
the  First  Nebraska  City,  in  1855  ;  besides,  there  are  Baptists 
in  Florida,  New  Mexico,  Utah,  Idaho,  Dacota,  Montana, 
Washington,  Colorado,  and  Wyoming.  In  Florida,  there 
are  23,812  communicants. 

The  Baptists  in  British  America  are  closely  allied  with 
their  American  cousins,  and  deserve  more  than  a  passing 
notice. 

In  1 760  Shubael  Dimmock  and  family  fleeing  for  con- 
science' sake  from  Connecticut,  and  John  Sutton  and  some 
companions  from  New  Jersey,  settled  at  Newport,  Nova 
Scotia.  Here  Sutton  remained  about  a  year,  and  preached, 
and  baptized  several,  among  them  Dimmock's  son,  Daniel. 
No  church  was  formed,  though  the  Dimmocks  and  Sutton 
who  were  all  ministers,  preached  and  baptized.  Eb.enezer 
Moulton  came  from  Massachusetts  to  Yarmouth,  N.  S.,  in 
1791,  with  the  first  settlers,  and  preached  and  baptized  a 
number,  among  them  a  Mrs.  Burgess.  No  church  was 
formed,  and  Moulton  returned.  He  preached  at  Horton, 
Nova  Scotia,  with  great  success. 

In  1763,  some  Baptists  came  to  Sackville,  New  Bruns- 
wick, from  South  Swansea,  Massachusetts,  and  among  them 
was  Nathan  Mason.  They  had  formed  themselves  into  a 


Beginnings.  269 

church  before  leaving  home,  with  Mason  as  pastor.  They 
soon  returned  to  Massachusetts.  While  in  Sackville  their 
number  increased  to  sixty,  but  the  church  died  upon  the 
departure  of  their  brethren.  Another  church  was  formed 
there  in  1799. 

The  first  Baptist  church  formed  in  Nova  Scotia,  was  at 
Norton,  October  29,  1778,  of  ten  members,  with  Nicholas 
Pierson,  as  pastor,  through  whose  labors  55  persons  were 
added  to  the  church  in  1779,  an^  1780  Congregationalists 
were  admitted  to  this  church  as  members,  and  the  other 
early  churches  organized,  adopted  the  open  communion 
practice.  Dr.  Cramp  says  that  the  Halifax  church  was  strict 
communion.  The  Halifax  church  was  formed  in  1795  > 
Newport,  in  1799  >  and  Sackville,  in  1799.  The  pastors  of 
the  churches  were  all  Baptists,  and  the  converts  were  all 
baptized,  and  soon  it  was  found  both  inconvenient  and  incon- 
sistent to  have  a  mixed  membership  and  open  communion, 
so,  in  1809,  strict  communion  became  the  practice  of  all  the 
churches. 

The  first  association — "  The  Nova  Scotia  and  New 
Brunswick,"  was  formed  at  Lower  Granville,  Nova  Scotia, 
June  23,  1800,  and  comprised  ten  churches.  The  ministers 
instrumental  in  its  formation  were  great  men  in  their  day, 
and  labored  well  for  Christ.  The  names  of  T.  H.  Chipman, 
James  Manning,  Enoch  Towner,  Harris  Harding,  Edward 
Manning,  T.  S.  Harding,  Joseph  Dimmock  and  Joseph 
Crandel,  will  live  while  the  Baptist  name  survives. 

From  these  humble  beginnings  the  Baptists  of  the 
Dominion  have  come  to  be  a  strong  and  influential  body, 
aggregating  in  1884,  744  churches,  506  ministers,  and  63,044 
members.  They  are  missionary  in  spirit  and  in  practice,  and 
the  friends  of  humanity  and  education  as  well  as  of  religion. 


270  The  Story  of  the  Baptists. 

In  the  Lower  Provinces  is  Arcadia  College,  Prof.  Rand,  D.D., 
president.  The  Jarvis  Street  church,  Toronto,  B.  D.  Thomas, 
D.  D.,  pastor,  will  compare  favorably  for  architectural  beauty 
with  any  edifice  in  America.  Near  Toronto  is  McMaster 
Hall,  J.  H.  Castle,  D.  D.,  president,  a  theological  seminary 
worthy  the  name  of  its  founder.  The  classical  department 
is  Wookstock  College,  W.  N.  Wolverton,  A.  M.,  president. 

The  Standard  Publishing  Company  of  Toronto,  is  the 
Baptist  Publication  Society  of  Canada.  Hon.  Mr.  McMaster 
has  given  $60,000.  to  this  company,  the  profit  of  which  is  to 
go  for  missions. 

We  have  spoken,  in  this  chapter,  of  some  results,  as 
well  as  of  beginnings,  but  these  are  all  only  beginnings.  As 
the  people  of  the  North  American  Continent  are  only  in  the 
infancy  of  their  progress,  so  there  is  a  great  future  for  the 
Baptists  of  America. 


HOPEWELL  ACADEMY,   N.  J. 

Seepage  372. 


'" '  's      r    ":     ,''5      •''  \     rr"'\     ,'"  fa     r"N     r"-%     £*-?a     ^v^     iT^-J      cf""^ 

'  ^isi^       **•>*       ^teei"'       %i*       ^Ci^       *6^-*'       ^fei^       Hsrf*1       ^-3      ^  -  •"      \lV       V  J       '   *"  J 


Christ. 


CHAPTER    XXIII. 

THE   SUPPER, 

HE  ordinances  of  Baptism  and  the  Lord's  Supper, 
teach  in  symbolic  language  the  fundamental  doc- 
trines of  the  gospel.  When  rightly  understood 
they  tell  the  whole  story  of  the  cross,  and  point 
out  the  way  of  salvation  through  the  sacrifice  of 
They  are  silent,  but  effective  witnesses  to  the  truth, 
and  their  impressive  testimony  often  carries  the  word  with 
power  to  the  heart.  In  their  scriptural  form  as  symbols  and 
illustrations  of  Bible  truth,  both  these  ordinances  are  full  of 
precious  meaning.  In  baptism  the  burial  of  the  believer  in 
the  watery  grave,  and  his  rising  therefrom,  beautifully  sym- 
bolizes the  great  facts  of  the  Saviour's  burial  and  resurrection, 
while  it  also  represents  the  believer's  death  to  sin  and  resur- 
rection to  the  new  life  of  faith,  and  at  the  same  time  points 
forward  to  the  final  resurrection  from  the  grave,  to  a  life  of 
immortality.  In  the  communion,  in  like  manner,  we  have  a 
visible  pictorial  representation  of  the  Saviour's  death,  and  of 
our  participation  in  the  benefits  of  his  atonement.  The  bro- 
ken loaf  and  the  wine  poured  out,  significantly  and  tenderly 
remind  us  that  the  body  of  our  Saviour  was  broken  on  the 
cross,  and  his  blood  shed,  in  order  to  secure  for  us  the  bless- 
ings of  salvation.  The  frequent  observance  of  this  ordi- 


272  The  Story  of  the  Baptists. 

nance  reminds  us  that  our  spiritual  life  is  sustained  by 
constant  feeding  upon  Christ  and  repeated  supplies  of 
divine  grace,  while  on  the  other  hand  the  one  act  of  bap- 
tism shows  that  the  new  life  has  but  one  beginning,  since 
the  new  birth  takes  place  but  once.  We  need  only  to  con- 
sider the  vast  importance  of  the  doctrines  which  these  ordi- 
nances symbolize  in  order  to  see  the  necessity  of  observing 
them  as  they  were  instituted  by  our  Saviour.  We  cannot 
change  their  outward  form  without  changing  their  spiritual 
meaning,  and  thus  destroying  their  value  as  symbols  of 
gospel  truth. 

The  remarks  of  Conybeare  and  Howson,  in  reference 
to  baptism,  may  be  applied  with  equal  force  to  both  of  these 
ordinances.  They  say  :  "It  must  be  a  subject  of  regret  that 
the  general  discontinuance  of  this  original  form  of  baptism, 
(though  perhaps  necessary  in  our  northern  climates,")  has 
rendered  obscure  to  popular  apprehension,  some  very  im- 
portant passages  of  Scripture." 

As  Baptists,  we  have  -always  held  that  neither  the  cold- 
ness of  the  climate  nor  any  other  reason  can  justify  any 
change  in  the  ordinances  of  the  gospel,  which  sacrifices  their 
spiritual  meaning,  and  at  the  same  time  sets  aside  the 
authority  of  Christ's  commands. 

The  almost  uniform  practice  of  the  American  Baptist 
churches  has  been  "close"  or  restricted  communion,  and, 
here,  directly  after  the  account  of  their  origin  in  the  various 
states,  it  would  be  well  to  consider  the  grounds  upon  which 
the  practice  rests.  If  rightly  understood,  our  practice  needs 
no  defense.  All  that  is  necessary  to  silence  every  objection, 
and  satisfy  every  candid  objector,  is  an  explanation.  A  mere 
statement  of  the  case  ought  to  make  it  clear  to  every  unprej- 
udiced mind,  that  we  are  no  more  close  or  restricted  in  our 


The  Supper.  273 

communion,  than  other  denominations,  for  they,  and  we,  ad- 
minister the  supper  on  precisely  the  same  principles.  In 
order  to  make  the  matter  perfectly  plain,  let  us  first  consider 
what  principles  are  held  in  reference  to  the  supper  by  all 
evangelical  denominations. 

FIRST — All  believe  that  conversion  or  regeneration  is  a 
prerequisite  to  the  supper.  That  only  true  believers  who 
have  been  born  of  the  spirit  have  any  right  to  sit  down  at 
the  Lord's  table. 

SECONDLY — All  believe  (with  few  exceptions)  that  bap- 
tism is  a  prerequisite  to  the  communion,  and  that  only 
baptized  Christians  should  participate  in  the  Lord's  Supper. 

THIRD — All  believe  that  an  "orderly  walk,"  or  a  consis- 
tent Christian  life,  is  a  prerequisite  to  the  communion,and  that 
even  baptized  believers  who  embraced  any  hurtful  error,  or 
act  inconsistently  with  their  profession  forfeit  their  right  to 

this  ordinance. 

\ 
All  evangelical  denominations  require  this  much  at  least, 

and  make  what  they  deem    scriptural  terms  or  restrictions. 
Pedobaptist  churches   administer   the  communion  on   these 
principles  and    Baptists  do  the  same,  so  that,  in  reference  to 
this  ordinance,  all  occupy  the  same  ground. 
As  prerequisites  to  communion — 

Pedobaptists")  fi.  Conversion. 

Baptists          >  Require  -<  2.  Baptism. 

)  (^3.  A  consistent  life. 

Here  any  one  can  see  at  a  glance  that  so  far  as  relates  to 
the  principles  on  which  communion  is  administered,  there  is 
really  no  difference  between  Baptists  and  Pedobaptists.  All 
would  agree  that  conversion  and  a  consistent  life  are  pre- 
requisite to  communion,  but  there  are  many  who  take  a 
different  view  in  reference  to  the  necessity  of  baptism  before 
the  Lord's  Supper. 


274  The  Story  of  the  Baptists. 

As  this  is  the  only  point  in  the  above  statement  that  is 
likely  to  be  called  in  question,  we  will  give  some  quotations 
from  standard  authorities.  If  we  would  know  what  a 
denomination  holds  and  teaches,  we  must  go  to  their 
standard  writers.  That  Pedobaptist  churches  hold  baptism 
to  be  a  prerequisite  to  communion,  is  shown  by  what  follows. 

Dr.  Griffin  says  :  "I  agree  with  the  advocates  of  close 
communion,  that  we  ought  not  to  commune  with  those  who 
are  not  baptized  and,  of  course,  are  not  church  members,  even 
if  we  regard  them  as  Christians.  Should  a  pious  Quaker  so 
far  depart  from  his  principles  as  to  wish  to  commune  with 
me  at  the  Lord's  table,  while  yet  he  refused  to  be  baptized  I 
could  not  receive  him,  because  there  is  such  a  relationship 
established  between  the  two  ordinances  that  I  have  no  right 
to  separate  them ;  in  other  words,  I  have  no  right  to  send  the 
sacred  elements  out  of  the  church."* 

This  is  the  language  of  an  eminent  Presbyterian,  and 
expresses  the  view  held  in  common  by  both  Presbyterians 
and  Baptists. 

Dr.  Hibbard,  an  eminent  Methodist  writer  whose  book 
is  accepted  as  good  authority,  says  :  "  It  is  but  just  to  remark 
that,  in  one  principle,  the  Baptist  and  the  Pedobaptist 
churches  agree.  They  both  agree  in  rejecting  from  com- 
munion at  the  table  of  the  Lord,  and  in  denying  the  rights 
of  church  fellowship,  to  all  who  have  not  been  baptized. 
Valid  baptism  they  consider  essential  to  constitute  visible 
church  membership.  This  also  we  hold.  The  only  question 
then  that  here  divides  us  is,  what  is  essential  to  valid  baptism  ? 
It  is  evident  that,  according  to  our  views,  we  can  admit  them 
to  our  communion ;  but  with  their  views  of  baptism,  they 
can  never  reciprocate  the  courtesy ;  and  the  charge  of  close 
communion  is  no  more  applicable  to  the  Baptists  then  to  us, 

*  As  quoted   by  J.  W.  T.  Boothe,  D.  D.,  in  a  published   sermon  on,   Gospel 
Order,  page  ao. 


276  The  Story  of  the  Baptists. 

inasmuch  as  the  question  of  church  membership  is  deter- 
mined by  as  liberal  principles  as  it  is  with  any  other 
Protestant  churches ;  so  far,  I  mean,  as  the  present  subject  is 
concerned,  /.  e.,  it  is  determined  by  valid  baptism."* 

Bishop  Simpson  in  his  "  Cyclopaedia  of  Methodism," 
says  ;  "  It  is  the  order  of  the  church  that  persons  shall  be 
baptized  before  they  shall  be  admitted  to  the  Lord's  Supper 
or  to  full  membership  in  the  church. 

Dr.  Wall,  of  the  Church  of  England,  says :  "  No 
church  ever  gave  the  communion  to  any  persons  before  they 
were  baptized.  Among  all  the  absurdities  that  ever  were 
held,  none  ever  maintained  that  any  persons  should  partake 
of  the  communion  before  they  were  baptized. "f 

Dr.  Cathcart  truthfully  remarks  that,  "  The  creeds  of  all 
denominations,  with  the  exception  of  a  small  body  of  open 
communion  Baptists,  are  agreed  in  describing  communicants 
as  'those  in  the  fellowship  of  churches.'  Baptized  persons 
are  the  only  proper  communicants,  as  they  only  ought  to  be 
church  members.  The  communicants  in  the  first  churches 
were  all  baptized." 

But  better  still,  the  universal  practice  of  the  Christian 
church,  in  placing  baptism  before  the  communion,  has  been 
based  upon  the  plain  and  obvious  interpretation  of  what  the 
Scriptures  require.  Let  us  look  at  a  few  facts  which  have  a 
bearing  on  this  point. 

i.  The  great  commission  contains  the  direction  given 
by  our  Saviour  to  his  apostles,  Matt.  28:  19-20;  "  Go  ye 
therefore  and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost ; 
teaching  them  to  observe  all  things  whatsoever  I  have  com. 
manded  you." 

*  Dr.  Boothe  p.  21  of  sermon. 
t  Dr.  Boothe's  Sermon  p.  ao. 


The  Supper.  277 

Here  three  things  are  enjoined  :  i.  Teaching  or  preaching 
the  gospel  ;  2.  Baptizing  those  who  believe;  3.  Instituting 
them  to  observe  the  commands  of  Christ,  including  the 
observance  of  the  Lord's  Supper.  No  one  ought  to  presume 
to  change  this  order  by  placing  the  communion  before  bap- 
tism any  more  than  he  would  change  it  by  placing  baptism 
before  preaching  the  gospel  or  before  repentance  and  faith. 
These  directions  are  the  church's  "  marching  orders"  which 
ought  to  be  obeyed  without  alteration  or  diminution  by  those 
to  whom  they  are  given. 

2.  If  we  examine   the  history  of  the  apostles  as  they 
went  forth  to  execute  their  commission,  we  shall    expect  to 
find  them    acting   according   to   their   interpretation  of  its 
meaning.     They  evidently   understood  it  as  requiring  that 
baptism  should  precede  the  communion, for  so  far  as  the  record 
goes,  they  never  administered  the  communion  to  any  persons 
who   were   not  previously   baptized.     The    example   of  the 
apostles  in  such  a  case  ought  to  be  regarded  as  having  all  the 
weight  of  an  infallible  interpretation  of  the  Saviour's  words. 
The  two  together  ought  to  be  accepted  as  sufficient  authority 
for  that  order  of  the  ordinances  which  has  been  observed  in 
the  Christian  church  almost  universally. 

3.  The  symbolism  of  the  two  ordinances  requires  that 
baptism  should  precede  the  communion.    We  have  considered 
this  point   at  length.     It  is    only   sufficient  to   remark,  that 
baptism  symbolizes  the  new  birth  or  the  beginning  of  the 
Christian  life,  and  hence  this  ordinance  is  administered  but 
once,  since  the  new  life  has  but  one  beginning.     The  com- 
munion on  the  other  hand  is  administered  repeatedly,  because 
it  symbolizes  the  nourishment  of  the  spiritual  life  by  constant 
feeding  upon    Christ   by   faith.      Now    it   is   evident   that 
the   fitness    of   things    requires   that   the    ordinance  which 
represents  the  beginning  of  the  new  life  should  precede  the 


278  The  Story  of  the  Baptists. 

ordinance  that  represents  its  continued  nourishment  and 
support.  Hence  it  must  be  clear  that  believers  should  be 
first  baptized  before  partaking  of  the  communion,  since 
to  reverse  this  order  would  be  to  confuse  the  symbolism, 
and  so  to  destroy  the  significance  of  the  ordinances.  Here 
then  is  the  order  again :  baptism  before  communion,  as 
it  is  life  before  growth. 

Here  is  what  Dr.  Hodge  says  upon  the  subject  of  gospel 
order;  "  The  facts  of  science  arrange  themselves.  His  (the 
man  of  science)  business  is  simply  to  ascertain  what  the 
arrangement  given  in  the  nature  of  the  fact  is.  If  he  mistake, 
his  system  is  false,  and,  to  a  greater  or  less  degree,  is  valueless. 
The  same  is  obviously  true  in  regard  to  the  facts  or  truths  of 
the  Bible.  They  cannot  be  held  in  isolation,  nor  will  they 
admit  of  any  and  every  arrangement  the  theologian  may 
choose  to  assign  them.  They  bear  a  natural  relation  to  each 
other,  which  cannot  be  overlooked,  or  perverted,  without  the 
facts  themselves  being  perverted."* 

This  is  a  true  principle  laid  down  by  Dr.  Hodge.  Apply 
it  to  baptism  and  the  Lord's  Supper.  There  is  a  scriptural 
order  which  we  are  bound  to  follow  in  belief  and  practice ; 
baptism  pre'cedes  communion,  and  hence,  only  the  baptized 
believers  should  be  invited  to  the  Lord's  Supper.  Do  other- 
wise, and  the  "natural  relation"  of  the  two  ordinances  is 
"overlooked  or  perverted,"  and  "the  facts  themselves"  are 
"perverted  "  As  we  find  the  ordinance  so  we  are  compelled 
to  keep  it,  simply  because  it  is  not  our  own,  but  the  Lord's, 
table. 

Baptists  and  Pedobaptists,  then,  differ  not  in  reference  to 
the  communion  but  in  regard  to  baptism.  Our  communion 
is  no  more  "close"  or  restricted  than  theirs,  but  our  baptism 

*  Theology  1. 18. 


The  Supper.  279 

is  more  restricted.  We  believe  in  one  and  only  "one  bap- 
tism" that  is  immersion.  They  admit  several  forms  of 
baptism — sprinkling  or  pouring,  and  immersion.  If  they 
believed  that  sprinkling  is  the  only  scriptural  mode  of  baptism 
then  they  could  not  invite  Baptists  to  their  communion  (or 
membership^  because  they  would  regard  us  as  unbaptized, 
just  as  we  cannot  invite  them  because  we  regard  them  as 
unbaptized.  Their  invitation  to  the  communion  seems  more 
open  than  ours  because  we  hold  to  one  form  of  baptism  while 
they  admit  several.  It  would  seem  more  to  the  point  if  they 
should  call  us  close  Baptists  instead  of  close  communionists. 
An  Episcopalian  minister  once  said  :  "You  Baptists  are  strong 
upon  the  question  of  immersion,  but  weak  in  your  views  of 
strict  communion."  He  admitted  the  whole  question.  Our 
restricted  communion  stands  upon  our  views  of  baptism,  and 
we  are  therefore  just  as  strong  on  the  communion  question 
as  we  are  on  the  question  of  baptism — no  more,  no  less.  If, 
on  our  views,  regarding  immersion,  we  are  right,  then  we  are 
right  in  our  strict  communion,  and  right  is  right  for  our- 
selves and  others  too ;  and  to  do  the  contrary  is  sin ;  and 
others  should  come  to  us  and  not  we  go  to  them.  • 

It  is  gratifying  to  know  that  some  of  our  Pedobaptist 
brethren  understand  our  position  and  give  us  credit  for  con- 
sistency. The  Interior,  the  church  organ  of  the  Western 
Presbyterians,  as  quoted  by  Rev.  W.  H.  H.  Marsh  says ; 
"  The  difference  between  our  Baptist  brethren  and  ourselves 
is  an  important  difference.  We  agree  with  them,  however,, 
in  saying  that  unbaptized  persons  should  not  partake  of  the 
Lord's  Supper.  Their  views  compel  them  to  think  that  we 
are  not  baptized,  and  shut  them  up  to  close  communion. 
Close  communion,  in  our  view,  is  a  more  defensible  position 
than  open  communion,  which  is  justified  on  the  ground  that 


280  The  Story  of  the  Baptists. 

baptism  is  not  a  prerequisite  to  the  Lord's  Supper.  To 
chide  Baptists  with  bigotry,  because  they  abide  by  the 
logical  consequences  of  their  system,  is  absurd." 

A  Presbyterian  minister  said;  "You  regular  Baptists 
are  fighting  the  battle  for  us  all.  Open  communionism  rests 
upon  only  a  sickly  sentimentalism,  and  if  that  sentimentalism 
carries  the  day  in  your  denomination,  it  will  soon  be  making 
trouble  in  other  churches.  May  God  help  you  regular  Bap- 
tist, to  stand  firm." 

Rev.  Thos.  K.  Beecher  is  reported  to  have  said;  that 
he  admired  the  regular  Baptists,  though  not  agreeing  with 
them,  and  that  if  he  believed  as  they  do  in  reference  to 
baptism,  he  would  refuse  to  commune  with  any  not  immersed 
believers,  under  any  pretence. 

Said  Rev.  Dr.  John  Hall,  of  New  York  ;  "  If  I  believed 
with  the  Baptists,  that  none  are  baptized  but  those  who  are 
immersed  on  profession  of  faith,  then  I  should,  with  them, 
refuse  to  commune  with  any  others." 

We  heard  a  distinguished  Methodist  minister  make 
the  same  statement  in  the  presence  of  leading  ministers  of 
other  denominations,  and  not  one  said  a  word. 

Says  Rev.  Dr.  R.  Fuller ;  "  Dr.  Sprague,  that  most 
venerable  of  all  Presbyterian  ministers,  said  to  us  when  we 
were  preaching  for  him  in  Albany,  some  years  ago,  '  I  cannot 
see  how  a  Baptist  can  admit  to  the  Lord's  Supper  one  whom 
he  cannot  regard  as  baptized ;'  and  every  sincere  man  in  any 
denomination  agrees  with  him.  In  the  matter  before  us, 
what  is  termed  charity,  is  not  only  perfidiousness  to  Jesus, 
but  to  our  Pedobaptist  brethren,  since  it  confirms  them  in 
error;  error  which  they  hold  in  sincerily,  but  which  is  not 
less  error  on  that  account ;  error  which  is  most  pernicious  to 
the  great  doctrine  of  a  spiritual  church  membership,  and 


The  Supper.  281 

against  which  our  fidelity  to  the  gospel  order,  as  to  the  two 
ordinances,  is  a  kind,  but  constant  and  faithful  remon- 
strance."* 

In  reference  to  union  in  Christian  work,  spiritual  wor- 
ship, and  fraternal  fellowship,  Baptists  are  just  as  ready 
as  any  to  join  their  brethren  of  other  denominations,  because 
here  all  stand  on  the  one  common  platform  of  scriptural 
principle.  But  in  reference  to  union  in  church  fellowship, 
Baptists  can  join  only  with  baptized,  /.  e.,  immersed  believers, 
since,  according  to  their  view  of  scriptural  teaching,  none 
but  such  are  entitled  to  church  membership,  and  to  a  seat  at 
the  Lord's  table.  In  order  to  invite  our  Pedobaptist  brethren 
to  commune  with  us,  we  must  either  admit  that  they  are 
scripturally  baptized,  and  that  sprinkling  is  baptism,  or  we 
must  deny  that  baptism  is  prerequisite  to  the  Lord's  Supper. 
Our  denomination  is  not  prepared  to  take  either  of  these 
positions,  because  we  hold  as  established  principles  of  Bible 
truth,  that  immersion,  alone,  is  Christian  baptism,  and  that 
baptism  must  go  before  communion.  It  is  claimed,  that, 
should  Baptists  adopt  open  communion,  as  it  is  called,  a 
union  of  the  different  denominations  would  result.  We 
answer,  that  those  churches  which  profess  to  be  open  commu- 
nion do  not  unite.  Presbyterians  and  Methodists  profess  to 
be  open  communion,  and  yet  they  do  not  unite.  We  often 
see  a  church  of  each  of  these  two  denominations  in  a  small 
village  where  there  is  room  but  for  one  church.  The  Presby- 
terians north  and  south,  do  not  unite, — open  communion 
does  not  bring  them  together  ;  and  at  the  Pan -Presbyterian 
Council  in  Philadelphia,  a  part  of  that  Presbyterian  body 
refused  to  sit  at  the  Lord's  table  with  the  others.  When  the 
various  branches  of  the  Presbyterian  family,  or  the  many  sects 
of  the  Methodists  unite  among  themselves,  then  it  will  be 

•  Religious  Herald,  February  4,  1875. 
18 


Sir 


DANIEL   DODGE,    D.     D. 


See  page  257. 


The  Supper.  283 

time  for  Pedobaptisls  to  lecture  Baptists  about  their  close 
communion  as  a  bar  to  Christian  union.  We  fear  that  the  self- 
same spirit  that  keeps  Pedobaptists  apart,  impels  them  to 
unjust  and  bitter  assaults  upon  the  Christian  denomination  of 
Baptists.  What  does  it  avail  to  sit  together  at  the  table  of 
the  Lord,  unless  we  have  the  spirit  of  Christ  ? 

The  Baptists  cannot  bring  about  a  union  at  the  Lord's 
table  by  adopting  sprinkling  as  baptism,  because  they  do  not 
believe  it  to  be  scriptural-;  but  Pedobaptists  could  secure 
this  union  by  adopting  immersion  as  the  common  form  of 
baptism,  without  violating  any  command  of  Christ.  Who 
ever  heard  of  Pedobaptists  re-baptizing  members  received 
from  Baptist  churches  ?  If  union  is  so  desirable,  it  is  more 
reasonable  for  them  to  sacrifice  mere  convenience,  than  for 
us  to  surrender  principle. 

It  is  sometimes  asked,  "  But  why  refuse  the  Lord's  Supper 
to  those  whom  we  hope  and  expect  to  meet  in  heaven  ?  Let 
us  answer  this  question  by  first  quoting  again  from  that  stand- 
ard authority  among  Pedobaptists,  the  eminent  Presbyterian, 
Dr.  Hodge  ;  He  says,  "  All  who  die  in  infancy  are  saved.  *  * 
The  scriptures  nowhere  exclude  any  class  of  infants,  baptized 
or  unbaptized,  born  in  Christian  or  in  heathen  lands,  of  be- 
lieving or  unbelieving  parents,  from  the  benefits  of  the 
redemption  of  Christ."*  Yet,  Dr.  Hodge  and  the  Presby- 
terian Church  refuse  baptism  to  some  infants  not  excluded 
from  heaven,  simply  because  they  are  not  the  children  of 
believing  parents. f  Is  it  fair  that  Baptists  should  be  cen- 
sured by  Presbyterians  for  refusing  the  supper  to  those  who 
shall  meet  us  in  heaven,  when  they  themselves  refuse  the  other 

*  Theology,  vol.  I.  p.  26. 
Theology,    III.  p.  574.  3. 


284 


The  Story  of  the  Baptists. 


ordinance  to  members  of  the  same  class  ?  And  it  may  be 
added  that  we  are  consistent,  and  stand  on  scriptural  ground, 
while  the  inconsistency  of  Dr.  Hodge,  and  those  who  follow 
him,  is  apparent.  "We  deny  to  none  the  freedom  of  religious 
opinion,  and  the  right  to  form  churches  on  their  own  prin- 
ciples. We  only  claim  the  same  right." 


BAPTIST  PUBLICATION  SOCIETY  BUILDING, 
PHILADELPHIA. 


See  page  362. 


CHAPTER     XXIV. 
BAPTISTERIES. 

E  are  now  reading  the  histories  of  ancient  nations 
upon  exhumed  and  newly  discovered  coins,  vessels, 
paintings,  ruins,  memorial  monuments  and  inscrip- 
tions. Many  things  are  brought  to  light  that 
confirm  the  records  of  history,  profane  and  sacred. 
A  celebrated  scientist  has  lately  proved  to  the  world  that 
Homer  is  not  a  myth,  but  gives  a  poetic  account  of  historical 
facts. 

In  the  same  way  we  read,  to-day,  in  the  baptisteries  and 
their  accompanying  inscriptions  and  paintings,  scattered  all 
over  the  regions  where  the  early  Christian  churches  were 
planted,  the  history  of  the  primitive  church.  As  to-day,  Old 
Testament  history  is  confirmed  by  Babylonish  records  on 
tiles  of  clay,  and  Moabitish  inscriptions  on  tablets  of  stone ; 
so  the  New  Testament  doctrine  and  practice  of  believers' 
immersion,  is  proved  by  ancient  baptisteries  to  have  been 
the  doctrine  and  practice  of  the  primitive  Christians  for 
centuries.  And  the  story  told  by  these  Christians  monuments, 
preserved  through  the  ages,  is  a  link  in  the  chain,  binding 
in  faith  and  practice,  as  to  the  subject  and  mode  of  baptism, 
Christ  and  his  apostolic  churches,  with  the  Baptists  of 
to-day. 


286  The  Story  of  the  Baptists. 

At  first,  the  sea,  lakes,  rivers,  pools  and  baths,  and  other 
natural  and  artificial  bodies  of  water,  were  used  for  baptism. 
John  was  baptizing  in  the  river  Jordan,  and  there  Jesus  was 
baptized.  "And  John  was  also  baptizing  in  ^Enon  (which 
means  "the  springs")  near  to  Salim,  because  there  was 
much  water  there."  And  there,  says  Dean  Stanley,  "  He 
plunged  them  under  the  rapid  torrent." 

From  the  very  first,  pools  and  cisterns  were  used,  as  well 
as  rivers  and  springs.  These  were  abundant  about  Jerusalem. 
Besides  provision  made  for  drinking  purposes,  the  water 
supply  was  very  plentiful.  In  that  hot  climate,  where 
natural  supplies  were  limited,  arrangements  were  made  for 
bathing,  not  only  for  health  and  comfort,  but  for  religious 
purposes.  Says  Dean  Stanley  ;  "  Every  synagogue,  if  possi- 
ble, was  by  the  side  of  a  stream  or  spring."  Indeed,  every 
good  sized  house  had  a  bath  in  the  centre  of  it.  The  jailer, 
tradition  says,  was  baptized  in  a  bath  in  the  jail  yard. 
According  to  tradition,  also  the  centurion  was  baptized  in 
his  own  bath,  which  is  pointed  out  to  the  traveler,  to-day,  at 
Cesarea. 

The  ancient  pools  and  cisterns  in  and  around  Jerusa- 
lem were,  doubtless,  used  by  the  apostles  and  early  church 
for  baptizing,  and  hence  entitled  to  the  name  of  baptisteries. 
In  some  of  these,  the  3000  converted  at  Pentecost  were, 
probably,  immersed. 

At  that  early  day,  we  could  hardly  expect  to  find 
baptisteries  built  for  the  purpose,  for  the  churches  had  no 
houses  to  worship  in  of  their  own,  but  utilized  private 
dwellings  and  synagogues.  After  awhile,  however,  houses 
for  worship  were  constructed,  and  baptisteries  were  provided 
near  by,  or  in  them. 


Baptisteries.  287 

H.  C.  Fish,  D.  D.,  describes  a  baptistery  in  the  land  of 
Palestine,  discovered  among  the  ruins  of  ancient  Tyre.  He 
visited  Tyre  while  excavations  were  being  made  "by  Prof. 
Sepp,  on  the  site  of  the  famous  church  edifice  built  about 
the  year  315  after  Christ,  by  Paulinus,  bishop  of  Tyre. 
Eusebius  preached  at  its  dedication.  Here  he  preached  the 
sermons  in  his  ecclesiatical  history."  Prof.  Sepp,  not  him- 
self a  Baptist,  said  to  Dr.  Fish  :  "  Here  is  the  old  bapistery." 
"  It  is  a  marble  structure,  close  to  the  wall,  evidently  as  old 
as  the  church,  and  an  original  part  of  it.  *  *  It  is 
of  white  marble,  in  the  shape  of  a  cross.  'There  are  four 
steps  at  either  end,  leading  down  into  it,  and  a  hole  is  seen  on 
the  level  of  the  floor  for  letting  out  the  water.  The  extreme 
length  inside  is  five  feet  six  inches.  The  depth  is  three  feet. 
The  width  three  feet  and  seven  inches."  Prof.  Sepp  said; 
"  They  immersed  people  here."  "Did  they  not  also  bap- 
tize the  children  ?"  asked  Dr.  Fish.  "  O  no,"  replied  the 
professor,  "they  only  baptized  the  grown  people,  then." 

"But,"  said  Dr.  Fish,  "is  it  not  rather  small,  taking 
out  the  space  occupied  by  the  steps  ?' '  He  at  once  went  down 
into  it,  and  lowered  himself  below  the  level  of  the  top,  say- 
ing, "This  is  the  way  they  baptized  themselves." 

As  Dr.  Fish  remarks,  "  Candidates  often  knelt  in  the 
water  and  projected  the  head  and  shoulders  forward,  doing 
it,  perhaps,  generally,  three  times.  There  is  ample  room  for 
this,  as  one  readily  sees.  The  officiating  minister  stood 
beside  the  baptistery." 

"  There  was  no  church  in  all  Phoenicia  to  be  compared 
with  this  for  size  and  splendor.  There  are  no  other  founda- 
tions of  an  original  church  edifice  in  any  state  of  preservation 
like  this,  so  ancient,  in  all  the  world."  And  the  most  of 
other  ancient  baptisteries  are  modern  compared  with  this. 


BAPTISTERY  IN  THE  CATACOMB  OF  SAN  PONZIANO,  ROME 

See  page  289. 


Baptisteries.  289 

"  Here  then/'  says  Dr.  Fish,  "  is  a  new  witness  for  the 
ancient  practice  of  immersion.  If  an  exquisite  font  or  basin, 
holding  a  pint  or  two  of  water,  had  been  exhumed,  evidently 
used  for  baptism,  and  no  baptistery,  it  had  been  seized  upon 
as  a  strong  proof  of  the  antiquity  of  sprinkling." 

Dr.  Cote,  in  his  book  on  "Baptism  and  Baptisteries," 
gives  a  list  of  over  60  in  Italy  alone,  as  late  as  the  year  1337, 
and  back  to  the  4th  century,  in  which  that  of  Tyre  was 
built. 

During  the  persecutions  of  the  Christians  by  the  Roman 
emperors,  and  until  the  reign  and  conversion  of  Constantine, 
they  hardly  dare  worship  or  baptize  publicly,  so  they  fled 
to  the  extensive  underground  tombs  that  honeycomb  the 
earth  beneath  some  parts  of  the  city,  and  are  called  the 
Catacombs.  Here  they  worshiped,  baptized,  and  even  lived, 
died,  and  were  buried.  In  the  catacomb  of  San  Ponziano, 
at  Rome,  there  is  an  antique  baptistery.  On  the  arch  over 
the  reservoir  is  a  fresco  painting  of  the  baptism  of  Christ, 
which  belongs,  according  to  Boldette,  to  the  6th  century. 
Bottari  says ;  "Upon  the  wall,  over  the  arch,  the  Redeemer 
is  represented  up  to  his  waist  in  the  waters  of  the  river 
Jordan,  and  upon  his  head  rests  the  right  hand  of  John  the 
Baptist,  standing  on  the  shore.  It  is  by  mistake  that  modern 
artists  represent  Christ  in  the  Jordan,  up  to  his  knees  only, 
and  John  pouring  water  upon  his  head."  John  places  his 
hand  upon  the  head  of  Christ  to  immerse  him.  That  John 
"went  down  into  the  water"  with  Jesus,  seems  probable, 
from  the  oddity  of  the  picture. 

A  crystal  stream  of  water  runs  through  the  catacomb, 
and  flows  into  a  reservoir  made  for  the  purpose.  This  is  the 
baptistery. 


290  The  Story  of  the  Baptists. 

A  pedobaptist  writer,  Rev.  W.  H.  Withrow,  after  meas- 
uring the  pool,  says:  "It  is  obviously  too  small  for  immer- 
sion, and  was  evidently  designed  for  administering  the  rite 
as  shown  in  the  fresco;"  which,  he  says,  represents  John 
pouring  water  on  the  Saviour's  head.  Dr.  Geo.  W.  Anderson, 
after  stating  the  above,  disproves  Mr.  Withrow's  opinion  by 
facts.  He  shows  that  the  latter's  measurement  and  supposi- 
tions, are  alike  erroneous. 

Dr.  Anderson  says  :  "On  a  visit  to  Rome,  I  went  to  see 
this  baptistery.  My  own  conviction,  as  I  stood  on  the  plat- 
form, looking  down  into  the  pure  limpid  water  was,  that  it 
was  made  expressly  for  immersion.  Wishing  to  be  able  to 
speak  with  correctness  about  it,  I  took  my  tape-line  from  my 
pocket  and  measured  its  dimensions.  It  was,  according  to  a 
note  made  at  the  time,  very  nearly  four  and  a  half  feet  long, 
and  three  and  a  half  wide,  in  front.  The  water  was  within 
about  six  inches  of  the  platform,  or  landing  place,  at  the  foot 
of  the  stairs.  It  was  very  clear,  and  the  bottom  was  readily 
seen  by  the  light  of  our  little  tapers.  My  first  impression 
was  that  it  was  very  shallow.  Our  guide,  in  ascending  the 
Janiculum  Hill  to  the  entrance  of  the  catacomb,  had  cut  a 
staff,  full  as  high  as  his  head,  and  had  fortunately  carried  it 
with  him  in  our  long  underground  walk.  With  it  I  was  en- 
abled to  measure  the  depth  of  the  water.  It  was  three  feet 
deep. 

»  "Now  is  it  or  is  it  not,  'obviously  too  small  for  immersion?' 
It  so  happened  that  I  had  seen  three  candidates  baptized, 
that  is,  immersed,  the  evening  previous,  at  a  little  place  of 
worship  in  the  forum  of  Trajan.  The  baptistery  which  was 
used  was  not  more  than  two  feet  and  a  half  wide,  the  same 
in  depth,  and,  probably,  sfx  feet  long  ;  about  the  same  size  as 
the  porphyry  baptistery  in  the  Bibliotheque  National  at  Paris, 


Baptisteries.  291 

in  which  it  is  said  that  Clovis  was  baptized.  I  can  testify 
that  the  three  candidates  were  really  immersed,  yet  when  I 
compared  the  baptistery  which  was  used,  with  this  in  the 
catacomb,  I  had  no  hesitancy  in  pronouncing  the  latter 
much  more  convenient." 

"In  January,  1872,  Dr.  Warren  Randolph,  of  Philadelphia, 
in  company  with  Rev.  J.  Wall  and  a  member  of  one  of  the 
Waldensian  churches  of  Northern  Italy,  visited  the  baptistery 
of  St.  Ponziano.  As  they  stood  there  they  read  several  pas- 
sages from  the  New  Testament  in  regard  to  the  ordinance  of 
baptism.  The  Waldensian  had  been  led  to  doubt  whether 
the  rite  that  had  been  performed  upon  him  was  that  which 
the  Lord  commanded  As  he  listened  to  the  reading  of  these 
impressive  words  from  the  epistle  to  the  Romans,  which  speaks 
of  being  buried  with  Christ  in  baptism,  and  looked  down 
into  the  clear  pool  of  water,  he  asked  to  be  baptized  then 
and  there,  confessing  his  faith  in  Jesus  Christ.  There  was 
no  question  of  the  suitableness  of  the  place  on  the  part  of 
Dr.  Randolph  or  Mr.  Wall,  and  he  would  then  and  there 
have  been  immersed  had  it  not  been  deemed  inexpedient 
to  incur  any  possible  censure  from  the  officers  of  the  govern- 
ment." 

The  baptisteries  in  the  catacombs  are  the  connecting 
link  between  the  days  of  Christ,  when  fountains,  rivers  and 
pools  were  used,  and  the  period  of  separate  church  edifices 
for  Christian  baptism.  So  that  the  term  baptistery  is  applied 
to  a  building,  generally  separate  from  the  church,  for  the 
purpose  of  baptism.  They  were  made  of  various  form,  size, 
and  material. 

Brande,  making  a  distinction  between  baptisteries  and 
fonts,  says,  that  the  baptistery  was  not  placed  in  the  vestibules 
of  the  early  churches,  as  fonts  were  in  the  churches  of  a  later 
day,  but  was  entirely  separate,  and  even  at  some  distance 


292  The  Story  of  the  Baptists. 

from  them.  And  that  it  was  not  until  after  the  6th  century 
that  fonts  were  placed  in  the  great  vestibule  of  the  church, 
indicating  that  baptism  was  the  door  of  entrance  into  the 
church. 

But  this  was  not  the  universal  rule,  as  we  shall  see.  They 
were  distinct  from  the  church,  in  at  least  16  cities  of  Italy, 
alone,  and  built  as  late  as  1337. 

The  Baptistery  of  Constantine  was  built  by  Sixtus  III., 
who  died,  A.  D.,  440.  It  stands  near  by  the  church  of  St. 
John  of  Latern  at  Rome.  It  is  a  large  octagonal  building  of 
brick,  75  feet  in  diameter  decorated  with  marble,.  There  is 
a  connecting  chapel  on  each  side  of  the  baptistery,  one 
dedicated  to  John  the  Evangelist,  and  the  other,  to  John 
the  Baptist.  There  are  ten  columns  of  porphyry,  eight  in- 
side, surrounding  the  baptistery,  and  two  at  the  entrance. 
The  cupola  of  the  building  tests  upon  eight  more  col- 
umns. The  baptistery  was  at  one  time  of  porphyry,  and 
covered  entirely  both  within  and  without,  with  silver,  the 
weight  of  which  was  estimated  at  3008  pounds.  In  the  mid- 
dle of  the  basin,  stood  a  column  of  porphyry,  bearing  on  its 
top  a  golden  phial,  full  of  precious  ointment.  On  the  edge 
of  the  font  were  figures  of  seven  hearts  of  solid  silver,  and  a 
lamb  in  massive  gold,  which  poured  water  into  the  basin 
previous  to  the  administration  of  baptism.  R.  G.  Hatfield, 
describing  its  present  condition  in  the  "  Baptist  Quarterly," 
of  July,  1869,  says :  "At  the  centre  of  the  building,  within 
the  columns,  is  the  baptistery.  It  is  a  depression  in  the  floor, 
in  shape  like  the  building  itself,  surrounded  by  heavy  railings, 
and  balustrades  of  marble,  about  3^  feet  high,  and  88  feet 
around.  The  well  is  28  feet  in  diameter,  paved  with  marble, 
and  its  depth  is  22  inches  below  the  pavement  of  the  build- 
ing, or  32  inches  below  the  marble  coping  upon  which  the 
railing  stands.  That  the  well  was  deeper,  originally,  is  shown 


BAPTISTERY  AT  FLORENCE,  ITALY. 


See  page  394. 


294  The  Story  of  the  Baptists. 

by  the  marble  paneling  of  the  sides,  the  lower  rail  or  band 
of  which  is  now  almost  entirely  buried.  It  was  originally 
3^  feet  deep."  There  are  a  gate  and  marble  steps  leading 
to  the  floor  of  the  well. 

On  the  centre  of  the  well  is  a  font,  or  urn,  of  green 
basalt,  large  enough  to  immerse  a  child  in.  It  is  elevated 
upon  a  pedestal,  and  approached  by  steps.  It  is,  evidently, 
of  later  date,  and  supplanted  the  old  baptistery  as  infant,  su- 
perceded  believers'  baptism.  And  "the  small  bowl  sized  fonts 
now  used,  are  monuments"  attesting  "that  sprinkling  has 
supplanted  immersion."  The  deep  baptistery  would  hardly 
have  been  constructed  for  the  font.  Here,  then,  is  a  silent 
witness  of  the  rise  of  infant  baptism. 

This  well  held  a  large  quantity  of  water,  and  there  was 
room  within  the  building  for  the  congregation  assembled  to 
witness  the  ceremony.  There  are  two  small  rooms  now  called 
chapels,  which  were  evidently  used  by  the  candidates  for 
changing  their  clothing. 

There  are  more  baptisteries  at  Rome,  but  we  cannot 
pause  here  to  consider  them.  Even  connected  with  St.  Peter's, 
is  a  baptistery  in  which  Benedictus  XIII.,  who  was  pope  in 
1724,  restored  the  ancient  rite  of  baptism  by  immersion, 
and  constructed  a  "  large  basin  in  which  adults  could  be 
immersed." 

We  can  only  mention  one  or  two  of  the  most  remarka- 
ble of  the  many  baptisteries  of  Italy.  That  at  Florence  is 
octagonal  in  form,  and  one  hundred  feet  in  diameter.  It 
was  built,  probably,  in  the  sixth  century.  It  is  a  splendid 
building,  with  dome  and  marble  floor.  It  is  highly  finished 
inside,  with  mosaic  and  ornaments.  Its  great  bronze  doors, 
with  their  beautiful  bas-reliefs,  surpassing  those  at  the  capitol 
at  Washington,  are  said  by  Michael  Angelo  to  be  fit  for  the 


Baptisteries.  295 

gates  of  Paradise.  It  is  detatched  from  the  cathedral,  but 
stands  near  by.  It  is  a  splendid  edifice  of  white  and  black 
marble.  Internally,  a  gallery  which  runs  nearly  round  the 
whole  building,  is  supported  by  sixteen  large  granite  columns, 
and  the  vaulted  roof  is  decorated  with  mosaics.  Mr. 
Hatfield  says,  that  there  is  now  no  sunken  basin,  but  at  the 
centre,  in  the  floor,  the  coping  in  octagonal  form  is  seen, 
indicating  where  the  old  baptistery  was.  It  is  about  the  size 
of  that  at  Rome,  and  an  inscription  bears  testimony  to  the 
fact  of  its  former  existence  and  size.-  It  has  been  filled  up, 
and  the  urn  placed  on  the  pavement. 

Dr.  Cote  says,  "  In  the  centre  of  this  stood,  originally, 
a  very  fine  octangular  basin  of  a  diameter  of  twelve  feet. 
This  large  font  was  destroyed  by  Francesco  de  Medici  upon 
the  occasion  of  the  baptism  of  bis  son  Philip,  in  1576, 
greatly  to  the  displeasure  of  the  Florentines." 

Dr.  Cote  says  of  the  baptistery  of  Cremona;  "This 
magnificent  Baptistery  is  generally  thought  to  be  not  much 
posterier  to  the  loth  century.  The  building  is  octagonal, 
about  sixty  feet  in  diameter,  and  has  sixteen  columns  of 
Veronese  marble,  which  supports  the  roof  and  cupola.  In 
the  centre  is  a  large  octagonal  marble  basin  of  a  diameter  of 
six  feet.  The  building  is  in  a  plain  and  simple  Lombard 
style.  It  has,  what  is  very  rare  in  this  class  of  edifices,  a  fine 
projecting  porch,  supported  by  lions. 

The  windows,  by  which  it  is  scantily  lighted,  might  serve 
for  a  Norman  castle.  The  walls  within,  are  covered  with 
ranges  of  Lombard  arches,  and  fragments  of  fresco  are  seen 
in  the  gloom. 

Dr.  Cote  gives  a  picture  of  the  baptistery  of  Pisa,  also, 
from  which  we  get  some  idea  of  its  external  magnificence. 
It  was  begun  in  1153.  "This  baptistery  is  of  singular 


296  The  Story  of  the  Baptists. 

design.  The  plan  is  circular,  with  a  diameter  of  one 
hundred  and  sixteen  feet ;  the  walls  are  eight  feet  thick,  the 
building  is  raised  on  three  steps  and  surmounted  with  a 
dome  in  the  shape  of  a  pear.  The  external  elevation  is 
divided  into  three  stories.  *  *  The  interior  is  much  ad- 
mired for  its  proportions.  *  *  The  dome  is  famous  for  its 
echo,"  and  rests  upon  two  orders  of  granite  columns.  "In 
the  centre  of  the  baptistery  is  a  large  octagonal  basin,  four- 
teen feet  in  diameter,  and  four  feet  deep.  It  is  provided 
with  an  outlet  for  the  escape  of  the  water.  The  basin  can 
be  filled  by  means  of  a  tube  connecting  with  a  pump  out- 
side of  the  building." 

There  is  an  interesting  scrap  of  history  connected  with 
the  baptistery  at  Parma.  It  was  begun  in  1106,  but  not 
finished  till  1281.  'It  is  octagon  in  shape,  and  six  stories 
high,  ending  in  a  dome.  It  is  frescoed  inside.  "  In  the 
centre  stands  a  very  large  octagonal  basin,  cut  out  from  one 
block  of  yellowish  red  marble.  It  is  about  eight  feet  in 
diameter  and  four  feet  deep,  and  contains  another  basin  in 
the  form  of  a  Greek  cross,  in  which  the  administrator  stood 
during  the  performance  of  the  rite.  That  this  font  was 
formally  used  for  baptism  by  immersion,  is  clearly  attested  by 
the  following  extract  taken  from  the  official  report  forwarded 
to  the  Pope,  November  21,  1578,  in  which  is  given  a  full 
description  of  the  baptistery,  and  its  uses.  This  report  is  still 
preserved  in  the  church  records  of  Parma." 

Dr.  Cote  here  quotes  the  report,  and  continues:  "In 
one  corner  of  the  baptistery  is  a  small  font,  or  at  least,  what 
is  now  used  as  such,  covered  with  Runic  foliage  and  strange 
animals ;  it  stands  upon  a  lion  setting  his  paws  upon  a  ram. 
All  the  children  born  in  Parma  are  now  brought  to  this  font 
to  be  sprinkled,  a  practice  which  was  introduced  after  the 
i6th  century,  and  mentioned  for  the  first  time  in  1622." 


Baptisteries.  297 

Leaving  Italy,  and  passing  over  other  countries,  let  us 
speak,  finally,  of  one  baptistery,  each,  in  Germany  and 
England. 

Rev.  W.  H.  Whitsitt,  in  a  sketch  of  his  visit  to  Lorffel- 
holy  chapel,  an  alcove  of  the  church  of  St.  Sebald,  Nurem- 
burg,  Germany,  says  : — "The»chief  object  of  interest  in  it,  be- 
sides some  striking  pictures  from  old  masters,  was  a  baptismal 
font,  cast  solid  from  copper,  said  to  weigh  thirty-two  tons.  It 
was  ornamented  by  various  reliefs,  and  is  considered  one  of 
the  oldest  works  of  art  in  Nuremberg.  What  particularly  at- 
tracted my  attention  was,  an  arrangement  by  which  fire  could 
be  kindled  under  the  font  for  the  purpose  of  heating  the 
water.  'What  is  the  meaning  of  this?'  I  inquired,  point- 
ing to  the  fire  place.  'O,'  said  my  attendant,  'in  former 
times,  it  was  the  custom  to  heat  the  water  before  performing 
baptism.'  'And  why  has  that  custom  been  discontinued?' 
'Because  the  church  no  longer  immerses  as  formally,'  was  the 
reply.  'Look  at  this  font,  if  you  please.  It  can  hold  water 
enough  to  dip  a  child,  neck  and  ears,  and  because  the 
weather  was  often  cold,  it  was  sometimes  found  necessary  to 
heat  it.  That  was  the  custom  of  antiquity  that  has  happily 
been  abolished.'  Here,  I  interrupted  my  usher  with  the 
question,  'On  whose  authority  was  this  custom  abolished? 
Does  not  the  Bible  require  those  who  believed,  to  be  im- 
mersed?' 'O  yes,'  was  the  answer,  'nobody  doubts  that,  but 
the  church  has  taken  the  liberty  to  change  this  ordinance, 
because  it  does  not  suit  our  climate.  Only  look  at  this  font 
before  us.  As  innocent  as  it  now  appears,  it  was  once  the 
occasion  of  trie  total  destruction  of  the  building  about  us. 
On  the  eleventh  day  of  April,  1361,  the  Emperor  Wedzel, 
son  of  Emperor  Charles  IV.,  was  baptized  in  it,  and  the  fire 
which  was  kindled  in  order  to  heat  the  water,  not  being 
watched,  communicated  to  the  floor  of  the  church,  and  that 

*9 


298  The  Story  of  the  Baptists. 

night  the  whole  of  the  majestic  edifice  became  a  prey  to  the 
flames — nothing  was  saved  but  this  font,  the  cause  of  all  the 
mischief.'  I  admitted  that  many  inconveniences  were  in- 
separable from  baptism  after  the  Scripture  mode,  but  insisted 
that  these  were  no  sufficient  excuse  or  occasion  for  changing 
what  was  divinely  ordained.  About  such  questions  my 
attendant  insisted  that  there  existed,  of  right,  a  difference  of 
opinion,  and  that  such  casualties  as  the  burning  of  a  great 
church  edifice  justified  the  authorities  in  adopting  sprinkling 
instead  of  immersion. 

Dr.  William  Cathcart  gives  this  account  of  an  "  Ancient 
English  Baptistery :"  "In  the  seventh  century,  Northumber- 
land, in  England,  was  the  scene  of  numerous  and  wonderful 
conversions  from  paganism  and  of  a  grade  of  piety  not 
unworthy  of  the  best  days  of  Christianity."  Here  "  Organ- 
ized resistance  to  Romanism  lived  longer  than  in  any  other 
part  of  Saxon  England.  *  *  Only  in  A.  D.  664,  was  the 
papacy  able  to  triumph.  *  *  "About  eleven  miles  from 
the  Cheviot  Hills,  separating  England  from  Scotland,  and 
about  the  same  distance  from  Alnwick  Castle,  the  celebrated 
seat  of  the  dukes  of  Northumberland,  and  near  the  village 
of  Harbottle,  there  is  a  remarkable  fountain.  It  rises  on  the 
top  of  a  slight  elevation,  and  now  it  is  about  thirty-four 
feet  long,  twenty  feet  in  breadth,  and  two  in  depth,  but  it  is 
capable  of  being  made  deeper  by  placing  a  board  over  an 
opening  at  one  side.  A  stream  issues  from  the  spring, 
which  forms  a  little  creek.  A  few  shade  trees  and  benches 
surround  it  bearing  the  usual  knife  marks  of  visitors.  The 
traditions  of  Northumberland  point  out  this  fountain  as  one 
of  the  baptisteries  of  Faulinus,  the  Apostle  of  the  North  of 
England,  where  he  immersed  3000,  during  Easter  of  A.D., 
627. 


BAPTISTERY  OF  CREMONA,  ITALY. 


Bee  page  295. 


300  The  Story  of  the  Baptists. 

"  The  History  of  Northumberland  contains  and  confirms 
the  testimony  of  tradition.  The  spring  is  in  a  place  of  public 
resort  for  the  population  for  many  miles,  and  for  numerous 
strangers,  on  account  of  its  early  baptismal  associations. 
The  writer  saw  several  visitors  during  a  half  hour  which  he 
spent  beside  its  waters.  An  ancient  statue,  as  large  as  life, 
which  formerly  lay  prostrated  in  the  spring,  now  stands  against 
a  tree  on  its  margin.  The  drapery  of  the  '  bishop,'  as  the 
statue  is  called,  shows  that  it  was  set  up  at  a  veiy  remote 
period,  probably  only  two  or  three  centuries  after  Paulinus, 
whom  it  was  doubtless  intended  to  represent.  A  large 
crucifix  now  stands  in  the  centre  of  the  fountain,  erected 
under  the  superintendence  of  the  aged  vicar  of  the  parish,  (a 
worthy  clergyman  who  graduated  at  Oxford,)  which  bears  the 
following  inscription  :  'In  this  fountain  called  the  "  Lady's 
Well,"  on  the  introduction  of  Christianity,  in  the  Saxon 
reign  of  Edwin,  and  early  in  the  ;th  century,  Paulinus,  an 
English  bishop,  baptized  about  3,000  people.'  A  short 
distance  from  the  spring  is  the  village  of  Holystones  where 
a  nunnery  once  stood,  to  which  the  well  belonged.  Some 
scanty  remains  of  the  convent  are  still  to  be  seen,  and  the 
stones  are  easily  to  be  detected  in  the  houses  of  the  hamlet. 
This  establishment  was  located  near  the  spring  at  an  early 
day,  to  gain  a  special  blessing  from  so  holy  a  fountain  ;  and 
it  is  strong  corroborative  evidence  of  the  sacred  use  to  which 
Paulinus  devoted  its  crystal  waters."* 

We  have  now  traced  in  the  Christian  monuments  of  Asia 
and  Europe,  of  Phoenicia,  Italy,  Germany,  and  England,  the 
history  of  the  down-fall  of  Bible  baptism, — the  immersion 
of  the  believer,  and  the  rise  of  infant  sprinkling. 

*  The  cut  respresenting  the  "  Lady's  Well "  is  from  Dr.  Cathcart's  "Baptism 
of  the  Ages." 


CHAPTER    XXV. 


THE  GREAT  COMMISSION. 


-•>» 


ARK  16  :  15,  16,  and  Matthew  28  :  18,  19,  contain 
as  we  have  seen,  Christ's  great  commission  to  his 
church.  Baptists  give  proof  of  their  apostolic 
origin,  and,  better  still,  their  strict  obedience  to 
this  command,  in  two  respects.  First;  They  have 
received  it  for  themselves,  constituted  their  churches  upon  its 
basis,  and  observed  its  order  ;  and,  secondly;  They  have 
carried  the  gospel  to  others,  as  it  requires.  Says  Dr.  T.  G. 
Jones  :  "  Here  is  furnished  the  authority  under  which  the 
apostles  acted  in  proclaiming  and  establishing  the  kingdom 
of  Christ  among  the  nations.  Nothing  is  easier  than  to  show 
that  it  called  for  the  establishment  of  Baptist  churches,  and 
that  the  apostles  and  evangelists  faithfully  fulfilled  its  pro- 
visions." 

The  fact  to  be  emphasized  here  is,  that  Baptists  have 
been  faithful  and  successful  in  giving  the  gospel  to  the 
world,  in  obedience  to  the  Savior's  commission,  or,  in  other 
words,  that  they  are  a  missionary  people  ,  and,  in  this  respect, 
are  like  the  churches  and  Christians  of  the  apostolic  age. 
Some  Baptist  churches,  it  is  true,  have  imbibed  an  anti- 
mission  spirit,  and  have  refused  to  engage  in  the  work  of 


302  The  Story  of  the  Baptists. 

giving  the  gospel  to  the  world.  But  such  churches  are 
gradually  xiying  out,  and  their  total  extinction  is  only  a 
question  of  time.  It  is  a  remarkable  fact  that  churches 
which  most  actively  engage  in  the  missionary  enterprise  are 
most  prosperous. 

Let  us  now  glance  at  the  history  of  modern,  missions. 
This  great  movement  had  its  origin  among  the  Baptists  of 
England,  and  was  the  means  of  awaking  the  missionary 
spirit  among  other  denominations,  so  that  what  was  at  first 
a  little  stream,  has  gathered  to  itself  other  streams,  until  it 
has  become  a  great  river,  which  flows  out  to  all  nations, 
offering  the  water  of  life  to  the  perishing,  everywhere. 

The  first  step  was  taken  in  the  year  1779  by  Rev.  Robert 
Hall,  father  of  the  celebrated  preacher  of  that  name.  A 
sermon  which  he  preached  before  the  Northamptonshire  As- 
sociation, did  much  to  give  shape  to  the  growing  tendency  of 
the  denomination.  His  text  was  Isaiah  57:  14;  "Cast  ye  up, 
prepare  ye  the  way,  take  up  the  stumbling  block  out  of  the 
way  of  my  people."  The  sermon  was  enlarged  and  published 
and  widely  circulated.  From  that  time  we  may  discern 
religious  progress.  Thoughtful  concern  for  the  souls  of 
others  began  to  manifest  itself. 

But  there  was  another  cause  which  probably  contributed 
to  the  development  of  the  spirit  of  missions. 

In  the  year  1784,  at  a  meeting  of  the  Northamptonshire 
Association,  the  monthly  concert  of  prayer  for  missions  was 
inaugurated.  This,  doubtless,  has  been  one  of  the  most  ef- 
ficient causes  in  the  development  and  growth  of  the  mission- 
ary cause. 

The  missionary  enterprise  began  with  prayer,  and  the 
monthly^  concert  of  prayer  has  become  world-wide,  being 
observed  by  all  denominations  of  Christians.  Of  late  years, 


The  Great  Commission.  303 

however,  it  has  not  been  so  generally  observed,  though  efforts 
are  now  being  made  to  revive  it.  Surely  an  agency  of  such 
importance  ought  not  to  be  allowed  to  fall  into  disuse. 

Rev.  Andrew  Fuller,  about  this  time,  published  a  tract 
which  helped  the  missionary  movement.  It  was  entitled 
"The  Gospel  of  Christ,  Worthy  of  all  acceptation  ;  or,  The 
Obligations  of  men  fully  to  credit  and  cordially  to  approve 
whatever  God  makes  known :  wherein  is  considered  the 
nature  of  Faith  in  Christ  and  the  true  Duty  of  those  where 
gospel  comes  in  this  matter." 

To  William  Carey,  however,  more  than  to  any  one,  is 
due  the  origin  of  modern  missions;  He  was  the  first  to 
catch  the  inspiration,  and  his  zeal  and  enthusiasm  surpassed 
all  others.  In  1791,  a  friend  who  knew  of  his  interest  in 
missions,  placed  fifty  dollars  in  his  hands,  saying,  "  Write 
about  it."  This  enabled  him  to  publish  his  "Inquiry 
into  the  obligations  of  Christians  to  use  means  for  the  con- 
version  of  the  heathen ;"  a  treatise  which  had  great 
influence.  The  missionary  spirit  began  to  rise  among 
ministers  and  people,  and  the  very  next  year,  1792,  at  the 
anniversary  of  the  association  at  Nottingham,  in  May,  Carey 
preached  before  them  a  sermon  of  overwhelming  power,  from 
Isaiah  54  :  33  ;  on  the  obligation  of  the  church  to  "  EXPECT 

GREAT  THINGS  FROM  GOD,  AND  ATTEMPT  GREAT  THINGS  FOR 

GOD."  His  earnest  words  produced  a  profound  impression. 
"  Is  it  not  practicable  and  obligatory"  he  asked,  "to  attempt 
the  conversion  of  the  heathen  ?' '  And  when  it  seemed  that 
they  were  going  to  separate  without  reaching  any  definite 
result,  Mr.  Carey,  in  an  agony  of  distress  and  indignation, 
seizing  Mr.  Fuller  by  the  hand,  demanded  if  they  were 
going  to  part  without  doing  anything  in  the  matter.  This 
appeal  was  irresistible,  and  the  result  was  that  a  resolution 
was  adopted  to  appoint  a  committee  to  prepare  a  plan  for  a 


The  Great  Commission.  305 

Baptist  missionary  society.  It  was  but  little  thought  of  at 
the  time,  but  to  us  it  is  an  event  of  vast  importance,  as  we 
view  it  in  connection  with  the  results  that  have  flowed  from 
it. 

On  the  twelfth  day  of  the  following  October,  this  com- 
mittee, consisting  of  twelve  ministers,  met  at  Kettering  in  the 
back  parlor  of  Mr.  Beeby  Wallis.  This  was  the  birth  place 
of  one  of  the  greatest  enterprises  of  this  or  any  other  age, — 
the  first  modern  Protestant  missionary  society.  Here  and 
then  was  formed,  "The  Particular  Baptist  Society  for  the 
propagation  of  the  Gospel  among  the  Heathen."  This  result 
was  reached  only  after  long  and  prayerful  discussion  and  de- 
liberation. The  men  who  organized  this  society  had  but 
little  of  this  world's  goods,  but  they  were  rich  in  faith,  and 
while  to  carry  the  gospel  to  the  heathen  would  require  a 
large  amount  of  money,  they  believed  that  God  was  able  to 
supply  all  that  would  be  needed.  They  started  the  financial 
part  of  the  enteprise  by  their  own  personal  subscriptions, 
which  amounted  to  sixty-five  dollars  each. 

This  was  a  small  beginning  for  a  missionary  society,  but 
it  was  a  very  respectable  contribution  for  twelve  ministers,  in 
view  of  the  times  and  their  very  small  salaries.  One  of  the 
number,  Rev.  Samuel  Pearce,  had  the  honor  of  securing  froni 
his  people  in  Birmingham,  the  first  church  collection  for 
modern  missions. 

After  the  society  was  formed,  other  questions  arose.  Who 
are  willing  to  go?  and  to  what  part  of  the  heathen  world 
shall  we  send  ?  At  that  day  these  seemed  very  difficult 
questions,  but  they  were  soon  providentially  answered.  God, 
in  answer  to  prayer,  furnished  the  men  and  opened  for  them 
a  field  of  labor.  Mr.  Carey  promptly  offered  his  services, 
and  Dr.  John  Thomas,  who  had  been  a  practicing  physician 


306  The  Story  of  the  Baptists. 

in  India,  and  had  also  been  engaged  in  preaching  to  the 
heathen  as  he  had  opportunity,  offered  himself  to  be  sent 
back  as  a  missionary  to  that  country.  He  had  returned  to 
England  in  order  to  stir  up  the  Baptists  to  engage  in  the 
work  of  foreign  missions,  and  was  glad  to  take  part  in  the 
new  enterprise.  These  two  men,  Carey  and  Thomas,  were 
accepted  by  the  society,  and  India  was  selected  as  the  field  of 
their  labors. 

The  society  was  very  weak,  and  had  few  friends  and 
little  sympathy,  while  there  was  a  great  deal  of  opposition  to 
the  movement.  In  order  to  raise  money  to  pay  the  passage 
of  these  first  missionaries,  Mr.  Fuller  went  from  door  to  door 
begging  the  more  wealthy  Baptists  of  London  to  contribute 
to  the  cause.  From  most  of  them,  he  met  with  such  a  cold 
reception,  and  was  so  often  refused,  that  he  was  compelled  to 
turn  into  the  lanes  and  alleys,  that  no  one  might  see  him 
weeping  over  his  failure  and  disappointment.  There  were 
many  who  refused  money  even  for  this  noble  enterprise. 
But  he  persevered  until  at  last  enough  money  was  secured  to 
send  these  two  devoted  men  to  India,  and  they  set  sail  for 
their  chosen  field  of  labor  on  the  i3th  of  June,  1793. 

Mr.  Fuller  did  a  great  deal,  not  only  in  originating  the 
work,  but  also  in  sustaining  it  and  carrying  it  on.  He  was 
appointed  financial  secretary  of  the  missionary  society,  and 
accomplished  a  great  work  in  overcoming  the  prejudices  of 
the  people,  and  gaining  their  sympathies  for  the  missionaries 
and  their  work,  and  in  raising  money  for  their  support.  In 
carrying  on  this  work  in  the  home-field,  Mr.  Fuller  performed 
an  amount  of  labor  in  the  way  of  correspondence  trav- 
eling, preaching,  writing,  and  collecting,  and  in  geernal 
managing  the  affairs  of  the  society,  which  required  an  amount 
of  energy  and  activity  almost  unequaled. 


The  Great  Commission.  307 

He  not  always  received  the  co-operation  even  of  min- 
isters. Many  of  the  pastors  did  not  understand  the  great 
commission,  and  a  great  part  of  Mr.  Fuller's  work  was  to 
convert  them  to  right  views.  It  is  said  that  at  one  time  he 
was  very  anxious  to  obtain  an  introduction  into  some  of  the 
pulpits  in  the  Eastern  part  of  England,  where  there  was  a 
strong  prejudice  against  him.  A  plan  was  arranged  so  that 
he  might  have  an  opportunity  to  preach  to  some  of  the 
people  without  their  knowing  by  whom  they  were  addressed. 
A  friend  of  his  who  had  been  appointed  to  preach  before 
the  association,  gave  his  place  to  Mr.  Fuller.  No  one  knew 
the  strange  preacher,  but  all  were  delighted  with  his  sermon, 
and  many  expressed  the  wish  that  Mr.  Fuller  had  been  there 
to  hear  it,  as  they  considered  it  a  complete  refutation  of  the 
doctrines  held  by  him. 

At  length  one  of  the  ministers  who  was  in  the  secret, 
rose  and  very  gravely  moved  that  the  thanks  of  the  association 
be  given  to  Rev.  Andrew  Fuller  for  his  excellent  sermon, 
and  that  he  be  requested  to  print  it.  The  result  was  that 
their  prejudices  were  removed,  their  sympathies  were  gained, 
and  their  pulpits  were  opened  for  him  to  plead  the  cause  of 
missions. 

Another  good  story  is  told  of  Mr.  Fuller.  He  once 
called  on  a  pious  and  benevolent  nobleman,  who,  though  a 
churchman,  was  friendly  to  dissenters,  and  very  generous  in 
his  charitable  gifts.  When  Mr.  Fuller  had  stated  to  him  the 
nature  and  claims  of  the  mission,  his  lordship  handed  him 
a  guinea.  Observing  that  it  was  given  with  an  air  of  indif- 
ference, Mr.  Fuller  asked  ;  "  My  Lord,  does  this  come  from 
the  heart  ?"  "  What  matter  is  that  ?"  replied  the  nobleman ; 
"suppose  it  does  not  come  from  the  heart,  it  may  answer 
your  purpose  as  well.  If  you  get  the  money,  why  should  you 
care  whether  it  comes  from  the  heart  or  not  ?" 


308  The  Story  of  the  Baptists. 

"Take  it  back,"  said  the  man  of  God.  "I  cannot 
take  it.  My  Lord  and  Master  requires  the  heart."  "  Well, 
give  it  back  to  me,"  said  the  nobleman,  "  it  did  not  come 
from  the  heart."  He  took  the  guinea,  and  stepping  to  his 
desk,  drew  a  check  on  his  banker  for  twenty  pounds,  about 
one  hundred  dollars,  and  handing  it  to  Mr.  Fuller,  said; 
"This  comes  from  the  heart.  I  know  the  principles  by 
which  you  are  governed.  I  love  the  Lord  Jesus  Christ  and 
his  cause,  and  know  that  no  offering  is  acceptable  to  him 
unless  it  comes  from  the  heart." 

Mr,  Fuller  continued  to  fill  the  office  of  secretary  of 
the  missionary  society  for  twenty-three  years,  and  by  his 
zealous  advocacy  of  the  cause,  and  his  wise  management  of 
the  society's  affairs,  laid  the  foundations  of  a  work  that  has 
gone  on  with  ever-increasing  efficiency  and  power.  The 
mighty  impulse  which  he  gave  to  the  missionary  movement 
at  its  start,  still  continues  to  operate  in  carrying  it  forward, 
and  the  influence  of  his  writings  and  his  example,  are  among 
the  undying  forces  which  contribute  toward  the  fulfillment  of 
the  great  commission.  Faithfully  did  Fuller  hold  the  rope 
while  Carey  went  down  into  the  mines. 


ANDREW  FULLER,  D.  D. 


See  page  306. 


verting 


CHAPTER  XXVI. 
THE  CONSECRATED  COBBLER. 

ILLIAM  Carey  was  the  great  pioneer  of  Protestant 
missions  of  modern  times.  He  was  a  shoemaker 
by  trade,  and  when  he  proposed  to  undertake  the 
work  of  missions,  people  ridiculed  the  idea  of 
such  humble  men  as  Carey  and  his  associates  con- 

the    heathen,    so,  in    derision,   they     were    called 


"Consecrated  Cobblers." 

William  Carey  was  born  on  the  iyth  of  August,  1761. 
He  was  the  son  of  the  parish  clerk  and  was  brought  up  an 
Episcopalian.  At  the  age  of  twenty-two  years  he  was  con- 
verted, and  baptized  by  Dr.  Ryland,  who,  speaking  of  the 
event,  shortly  after,  said,  that  he  had  baptized  a  poor 
journeyman  shoemaker,  in  November  1783,  in  the  river  Neu. 
Being  a  shoemaker,  he  worked  at  his  bench,  and  at  the  same 
time  applied  himself  to  study  with  such  diligence,  that  he 
soon  became  wonderfully  proficient  in  the  languages  of  the 
original  Scriptures,  as  well  as  in  several  of  the  modern  lan- 
guages. 

While  working  at  his  trade,  making  and  mending  shoes, 
he  had  his  book  before  him,  and  while  his  hands  were 
employed  on  the  one,  his  mind  was  busy  at  the  other,  and 


The  Consecrated  Cobbler.  311 

thus  he  acquired  a  knowledge  of  Greek,  Latin,  Hebre, 
French,  German,  Italian,  and  other  languages.  When  his- 
employer  died,  Mr.  Carey  married  the  man's  sister  and  con- 
tinued his  business.  Unfortunately,  his  wife  was  an  uneducated 
woman  who  did  not  rise  with  her  husband,  and  hence  was  a 
hindrance  rather  than  a  help  to  him  in  the  great  work  of 
life. 

While  working  at  his  trade,  Mr.  Carey  was  often  seen 
with  a  pack  on  his  back,  going  to  market  to  sell  the  shoes  he 
had  made.  He  afterward  exchanged  his  business  for  that  of 
school  teaching,  an  occupation  more  in  harmony  with  his 
literary  tastes.  Before  he  became  a  missionary  he  was  pastor 
of  the  Baptist  church  at  Moulton. 

From  books  of  history  and  travels,  and  especially  from 
Cook's  voyages,  he  became  acquainted  with  the  degraded 
condition  of  the  heathen,  and  from  the  New  Testament  he 
learned  the  Christian's  duty  toward  them.  While  teaching 
geography  to  the  pupils  in  his  school,  he  conceived  the  sub- 
lime idea  of  missions  to  the  heathen.  This  idea  grew  in  his 
mind,  and  took  possession  of  his  heart,  and  filled  him  with 
enthusiasm.  He  had  a  large  map  on  which  he  wrote  all  the 
information  he  could  gain  in  reference  to  the  people  of  each 
country.  To  this  map  he  devoted  much  study,  and  while  he 
mused,  the  fire  burned.  He  felt,  and  felt  it  deeply,  that  what 
the  people  of  all  these  countries  needed  was  the  religion  of 
Jesus,  and  that  the  gospel  was  their  only  hope.  Believing 
that  the  Son  of  God  died  on  the  cross  for  all  men,  he  was 
ready  to  go  to  carry  the  glad  tidings  of  salvation  to  the  poor 
heathens  who  were  perishing  in  their  sins.  It  was  under  the 
impulse  of  these  feelings  that  he  wrote,  in  1791,  as  we  have 
seen,  on  the  conversion  of  the  heathen,  and  in  the  following 
year  preached  his  memorable  sermon  at  Nottingham  which 
led  to  the  formation  of  the  Baptist  Missionary  Society. 


312  The  Story  of  the  Baptists. 

It  was  remarked  by  Wilber force,  that  "a.  sublimer 
thought  can  not  be  conceived  than  when  a  poor  cobbler 
formed  the  resolution  to  give  to  the  millions  of  Hindoos,  the 
Bible  in  their  own  language."  But  what  is  most  surprising 
is,  that  Mr.  Carey  at  first  found  so  little  sympathy  among  his 
own  brethren  in  the  ministry.  It  is  related  that,  at  a  meeting 
of  ministers  held  at  Northampton,  Mr.  Carey  proposed  as  a 
topic  for  discussion,  "The  duty  of  Christians  to  attempt  the 
spread  of  the  Gospel  among  heathen  nations;"  when  the 
venerable  Dr.  Ryland  sprang  to  his  feet  to  denounce  the 
proposition.  "  Young  man,"  said  he,  "  sit  down  ;  when  God 
pleases  to  convert  the  heathen,  he  will  do  it  without  your  aid 
or  mine,"  Even  Mr.  Fuller  was  at  first  startled  by  the  nov- 
elty and  magnitude  of  the  proposal,  and  described  his 
feelings  as  resembling  those  of  the  infidel  courtier  of  Israel 
who  said:  "If  the  Lord  should  make  windows  in  heaven 
might  such  a  thing  be." 

Mr.  Carey's  discouragements  were  very  great.  He  met 
with  opposition  not  only  from  his  brethren  but  even  from  his 
own  household.  His  wife  was  not  at  first  in  sympathy  with 
his  views,  and  when  he  was  appointed  by  the  society  as  a 
missionary  to  India,  she  refused  to  go.  All  efforts  to  induce 
her  to  accompany  her  husband  seemed  unavailing,  and  the 
time  was  appointed  for  his  departure  with  Mr.  Thomas,  when 
they  were  providentially  dejayed,  and  Mrs.  Carey  at  last  con- 
sented to  go. 

Mr.  Carey  felt  that  the  cause  was  one  of  the  highest 
importance,  and  he  was  determined  that  nothing  should  turn 
him  aside  from  his  noble  purpose.  Many  difficulties  had 
been  overcome  and  new  ones  would  be  met  at  every  step. 
Now  that  they  were  ready  to  enter  upon  their  chosen  work, 
the  East  India  Company  refused  to  give  them  permission  to 
go  to  India  as  missionaries. 


The  Consecrated  Cobbler.  313 

The  East  India  Company  carried  on  a  large  trade  with 
India,  and  they  feared  that  the  work  of  missions  would 
interfere  with  their  business.  When  the  missionaries  found 
that  they  could  not  gain  the  consent  of  the  company,  they 
determined  to  go  without  it.  So  they  went  to  India  in  a 
Danish  vessel.  On  arriving  there,  they  were  without  friends, 
and  for  a  time  were  exposed  to  great  hardships.  Mr.  Thomas 
proposed  to  support  himself  by  practicing  medicine,  while 
Mr.  Carey  went  to  work  at  clearing  the  jungles,  at  the  same 
time,  keeping  out  of  the  way  of  the  company  for  fear  of  arrest. 
In  1794,  Mr.  Carey  took  charge  of  an  indigo  factory,  and 
Mr.  Thomas  took  charge  of  another,  and  through  their 
employer,  they  obtained  permission  to  remain  in  the  country. 
Marshman,  his  co-laborer  in  missions,  gives  a  sad  picture  of 
the  distressing  circumstances  to  which  Mr.  Carey  was  for  a 
time  subjected  :  "  He  was  in  a  foreign  land,  without  a  friend 
and  without  a  farthing,  except  as  he  could  wring  it  from  Mr. 
Thomas,  and  it  required  all  the  strength  derived  from  a 
firm  confidence  in  the  Divine  promises,  to  keep  him  from 
being  overwhelmed  with  despondency.  His  wife,  who  had 
accompanied  him  to  India  with  great  reluctance,  was  con- 
stantly upbraiding  him  with  their  wretchedness,  and  contrast- 
ing their  indigence  with  the  comparative  luxury  in  which  Mr. 
Thomas  was  living.  His  family,  consisting  of  seven  persons, 
was  crowded  into  a  small,  ill  ventilated  house,  without  any 
of  the  conveniences  requisite  for  the  European  constitution 
in  an  Eastern  climate,  and  his  wife  and  two  of  his  children 
were  attacked  with  dysentery,  from  which  they  recovered 
but  slowly.  Driven  to  distraction  by  this  accumulation  of 
troubles,  he  resolved  to  remove  to  the  Soonderbuns,  where  he 
was  offered  the  occupation  of  a  small  house,  and  proposed  to 
take  a  grant  of  land  and  cultivate  it  for  the  support  of  his 

20 


WILLIAM  CAREY,  D.  D. 


See  page  303. 


The  Consecrated  Cobbler.  315 

family.     But  amidst  all  these  difficulties,  he  never  lost  sight 
of  the  great  object  that  had  taken  him  to  India." 

We  are  reminded,  at  this  crisis,  of  one  of  the  celebrated 
sayings  of  the  Duke  of  Wellington.  A  young  clergyman 
once  asked  him  if  he  did  not  think  it  almost  useless  and 
extravagant  to  preach  the  gospel  to  the  Hindoos?  The 
duke  replied:  "With  that  you  have  nothing  to  do.  Look 
to  your  marching  orders  ;  Go,  preach  the  gospel  to  every 
creature."  Mr.  Carey  must  have  looked  well  to  his  march- 
ing orders. 

He  had  determined  to  obey  and  to  leave  results  with  God, 
and  his  faith  and  patience  had  their  reward.  In  1796,  Mr. 
Fountain  came  to  the  help  of  the  missionaries,  and,  in  1799, 
four  others  joined  the  work;  Marshman,  Ward,  Grant,  and 
Brunsdon.  But  the  East  India  Company,  to  their  everlasting 
shame,  refused  to  allow  the  missionaries  to  remain  under  their 
dominion.  So,  in  the  year  1800,  they  all  removed  to  the 
Danish  settlement  of  Serampore,  where  they  enjoyed  the 
protection  of  the^  Danish  governor. 

During  these  years  of  trial  and  suffering  Mr.  Carey  had 
been  busy  in  translating  the  Bible  into  the  Bengalee 
language.  When  the  new  missionaries  arrived,  the  whole 
work  was  completed  and  ready  for  the  press,  except  two 
books  of  the  Old  Testament.  Mr.  Ward  set  the  types  with 
his  own  hands,  and  on  the  eighteenth  of  March,  1800,  the 
first  sheet  of  the  New  Testament  was  presented  to  Mr.  Carey 
with  feelings  of  exultation. 

But  great  as  was  the  joy  of  the  missionaries  at  the 
completion  of  this  important  work,  a  still  greater  joy  awaited 
them.  In  November,  1800,  a  native  came  to  Dr.  Thomas 
with  a  dislocated  arm.  After  attending  to  the  man's  arm, 
the  doctor  spoke  to  him  very  fervently  of  the  folly  of 


316  The  Story  of  the  Baptists. 

idolatry  and  told  him  about  the  great  truths  of  Christianity. 
The  man  was  deeply  affected  and  wept.  He  came  again  to 
hear,  and  forsaking  idolatry  he  embraced  the  Christian 
religion  and  asked  to  be  baptized.  He  openly  renounced  his 
caste  by  sitting  down  to  eat  with  the  missionaries.  This  act 
caused  great  excitement  among  the  heathen,  and  he  was 
seized  by  a  mob  and  brought  before  a  magistrate.  But  no 
criminal  charge  being  brought  against  him  he  was  released. 
This  was  the  first  Hindoo  convert,  and  the  first  fruit  of  seven 
long  years  of  missionary  labor  and  suffering.  His  name  was 
Krishnu.  On  the  twenty-eighth  of  December,  1800,  Mr. 
Carey  walked  down  to  the  Ganges  with  his  eldest  son  on  one 
side,  and  Krishnu  on  the  other,  and  baptized  them  both  in 
the  river.  This  interesting  scene  was  witnessed  by  the 
governor  and  several  Europeans,  a  large  body  of  Portuguese, 
and  a  dense  crowd  of  Hindoos  and  Mohammedans.  The 
governor  is  said  to  have  shed  tears  at  the  affecting  scene. 

This  was  the  beginning  of  better  days.  From  this  time, 
converts,  and  churches,  and  missionaries,  began  to  multiply, 
and  the  operations  of  the  missionary  society  were  extended 
to  other  countries  besides  India. 

Thus,  from  small  beginnings,  the  work  advanced  so 
rapidly  that  in  a  few  years  the  converts  from  heathenism  to 
Christianity  were  numbered  by  thousands. 

The  success  of  the  missionary  cause  was  its  best  vindi- 
cation. Success  did  much,  also,  to  secure  to  Dr.  Carey  the 
honor  which  he  deserved.  His  name  stands  pre-eminent,  not 
only  as  a  zealous  pioneer  in  missionary  work,  but,  also,  as  a 
man  of  genius,  a  scholar  and  philanthropist.  In  translating 
the  Scriptures  and  giving  the  Bible  to  the  heathen  in  their 
own  language,  he  performed  a  most  glorious  achievement  and 
erected  for  himself  a  monument  of  unfading  splendor.  It 
will  give  us  some  idea  of  the  magnitude  and  importance  of 


The  Consecrated  Cobbler.  317 

his  work  to  state  that,  in  1806,  Dr.  Carey  and  his  associates 
were  engaged  in  printing  the  Scriptures  in  six  different 
languages  and  translating  them  into  six  more.  In  1819  they 
were  printing  and  translating  the  Bible  in  twenty-seven 
languages.  And,  altogether,  they  circulated  200,000  copies 
of  the  Scriptures  translated  into  forty  languages  spoken  by 
270,000,000  of  people.  And,  besides  this,  Dr.  Carey,  by 
learned  labors  at  Calcutta,  Dr.  Marshman,  by  his  school  at 
Serampore,  and  Mr.  Ward,  by  his  printing  press,  each  con- 
tributed more  than  five  thousand  dollars  a  year  to  the 
mission. 

They  had  given  themselves  to  the  cause  of  missions,  and 
when  they  had  the  opportunity  to  make  money,  they  delighted 
to  give  that  too. 

The  services  of  Dr.  Carey  became  very  valuable  to 
the  government,  from  which  he  received  a  large  salary. 
Dr.  Marshman  had  a  school  which  brought  him  a  large 
income,  and  Mr.  Ward's  printing  offices  brought  him  a  large 
sum,  and  thus  they  were  enabled  to  carry  on  the  missionary 
work,  and,  at  the  same  time,  to  contribute  largely  to  the  good 
cause. 

The  missionaries,  on  account  of  their  valuable  services, 
were  highly  esteemed  by  the  officers  of  government,  and 
began  to  be  invited  into  the  very  best  society.  The  daughter 
of  Dr.  Marshman  became  the  wife  of  the  distinguished 
Christian  soldier,  General  Havelock,  himself  a  Baptist,  whose 
name  became  so  illustrious  in  connection  with  the  Afghan 
war,  and  the  Sepoy  rebellion.  The  Christian  warrior,  when 
dying,  surrounded  by  distinguished  men,  called  his  son, 
saying  ;  "  Come,  see  how  a  Christian  can  die."  It  is  related 
that  on  the  occasion  of  a  public  dinner  given  by  Lord  Hast- 
ings, the  Governor  General  of  India,  a  pompous  officer 


318  The  Story  of  the  Baptists. 

impertinently  inquired  if  Dr.  Carey  were  not  once  a  shoe- 
maker? Dr.  Carey  happened  to  overhear  the  question,  and 
stepping  up  among  the  circle  of  brilliant  officers,  replied, 
very  much  to  the  confusion  of  the  questioner,  "  No  Sir,  only 
a  cobbler." 

While  seeking  only  the  honor  which  comes  from  God, 
they  gained  the  respect  of  the  world,  at  last,  and  their  names 
have  been  enrolled  among  the  heroes  and  benefactors  of  the 
race.  The  name  of  Dr.  Carey  will  ever  stand  in  unfading 
luster  at  the  head  of  the  list  of  noble  men  who  have  devoted 
their  lives  to  the  work  of  modern  missions. 

.  After  a  life  of  eminent  usefulness,  this  great  and  good 
man  went  to  his  heavenly  reward  on  the  ninth  day  of  June, 
1834. 

His  dying  bed  was  peaceful.  During  his  last  hours  he 
spent  most  of  the  time  in  praise  and  prayer,  and  in  view  of 
his  approaching  departure,  he  uttered  these  memorable 
words ;  "I  have  no  raptures,  and  I  have  no  fears ;  for  the 
cross  and  atonement  of  Christ  are  my  all-sufficient  ground  of 
hope  and  joy." 

From  small  beginnings  have  come  marvelous  results. 
The  society  formed  at  Kettering  now  enjoys  an  income  of 
$300,000  annually,  and  has  pressed  out  its  line,s,  not  only  in 
Italy,  but  to  China,  to  Australia,  to  Africa,  to  the  West  Indies, 
and  to  other  places,  so  that  now,  in  the  English  colonies,  alone, 
including  the  Canadas,  there  are  over  eight  hundred  ministers, 
one  thousand  churches,  and  one  hundred  thousand  members. 
Besides,  there  are  other  Baptist  societies,  supported  by  separate 
funds  for  foreign  missions,  among  them  those  of  Christian 
women,  to  send  the  gospel  to  their  heathen  sisters.  In 
addition,  the  General  Missionary  Society  was  formed,  1816, 
which  is  doing  noble  work  among  the  benighted. 


DEATH  OF  GENERAL  HAVELOCK, 


See  page  317. 


320  The  Story  of  the  Baptists. 

The  missionary  spirit  in  the  churches  has  had  its  influ- 
ence in  quickening  every  branch  of  the  work  at  home. 
Only  five  years  after  the  foreign  missionary  society  was 
formed  at  Kettering,  the  Baptist  Home  Missionary  Society 
was  organized — 1797,  to  furnish  the  destitute  towns  of 
England,  Wales,  Scotland  and  Ireland  with  the  gospel. 
Just  before  the  great  missionary  awakening,  there  was  a 
decline  among  the  Baptists  in  the  United  Kingdom,  but 
from  that  period  on,  there  has  been  growth  and  progress.  In 
1763  there  were  but  two  hundred  Baptist  churches  in  En- 
gland, but  now,  in  England,  alone,  there  are  one  thousand 
nine  hundred  and  thirty  five  churches,  one  thousand  four  hun- 
dred and  eight  ministers,  and  two  hundred  and  ten  thousand, 
seven  hundred  and  eighty  seven  members.  Besides,  which  is 
very  remarkable  for  so  small  a  territory,  there  are,  in  Wales, 
five  hundred  and  twenty  six  churches,  three  hundred  and 
ninety  seven  ministers,  and  sixty-eight  thousand,  seven  hun- 
dred and  eighty  five  members,  and  they  practice  strict 
communion. 

The  English  Baptist  year-book  is  a  model  of  its  kind, 
with  its  cuts  of  churches,  its  four  hundred  pages,  and  its  low 
price  of  fifty  cents.  While  contributing  for  foreign  missions 
the  large  sum  of  one  dollar,  per  member,  a  year,  and  sustain- 
ing societies  for  building  church  edifices,  for  publishing 
Bibles,  tracts  &c.,  our  English  brethren  have  not  ne- 
glected the  intellectual  and  bodily  needs  of  man.  In  this 
they  are  true  followers  of  Christ.  Societies  have  been  formed 
for  educating  ministers'  children,  and  students  for  the 
ministry,  for  aiding  active  pastors,  for  the  support  of  the 
infirm,  the  aged,  the  widows,  and  the  orphans,  and  many 
other  such  laudable  objects.  Contributions  are  freely  made, 
often  without  solicitations,  and  some  are  largely  endowed. 
Mr.Spurgeonneed  not  ask  any  one,  except  the  Lord,  for  money 


The  Consecrated  Cobbler. 


321 


for  his  enterprises.  The  Baptists  united  in  efforts  for  man's 
moral  and  spiritual  good  with  their  Pedobaptist  brethren, 
and  their  endeavors  began  before  the  work  of  foreign 
missions  was  taken  up,  but  they ,  were  greatly  quickened 
afterward.  Besides  schools  of  high  and  low  grade,  they 
have  one  university  in  London,  and  several  colleges  and 
theological  seminaries.  Spurgeon's  church  is  in  the  centre 
of  a  large  circle  of  Christian  labors,  the  influence  of  which 
is  felt  all  round  the  world.  The  orphanage,  the  college, 
and  tr.e  multitudinous  works  of  the  church,  are  the  wonder 
of  the  world.  With  Mr.  Spurgeon,  the  foremost  preacher 
and  Christian  worker  of  his  age,  at  their  head,  the  English 
Baptists  have  the  assurance  of  future  success. 


BIRTHPLACE  OF  WILLIAM  CAREY.        See  page  310. 


m 


CHAPTER    XXVII 

JUDSON. 

N  the  i gth  of  February,  1812,  four  American  mission- 
aries embarked  in  the  brig  "Caravan,"  from  Salem, 
Mass.,  for  Burmah.  They  arrived  at  Calcutta,  June 
i yth.  .Two  of  them  were  Adoniram  Judson,  and 
his  wife  Ann  H.  Judson.  He  was  born  in  Maiden, 
Mass.,  August  pth,  1788,  and  was  educated  at  Brown  Univer- 
sity. He  entered  the  Theological  Seminary  at  Andover, 
in  1808,  and  was  converted  soon  afterward,  and  joined  the 
Congregational  church. 

While  at  Andover,  he  and  a  few  other  pious  students 
turned  their  attention  to  foreign  missions,  and,  impressed 
with  the  wretched  condition  of  the  heathen,  resolved  to 
devote  themselves  to  the  work,  and  presented  themselves-  to 
their  older  brethren  in  the  ministry  and  the  churches,  as 
ready  to  be  sent  abroad  for  that  purpose.  This  led  to  the 
formation  of  the  "  American  Board  of  Commissioners  for 
Foreign  Missions,"  in  June,  i8ie.  And  Judson  and  wife, 
with  others,  were  sent  to  Burmah  by  the  board. 

The  long  voyage  to  Calcutta  was  partly  occupied  by  Mr. 
Judson  in  examining  the  subject  of  Christian  baptism. 


Judson.  323 

There  were  two  reasons  for  this  special. study.  First,  he 
hoped  to  have  conversions  among  the  heathen,  and  what  to 
do  about  the  baptism  of  children  and  servants  he  did  not 
know.  Then  he  was  going  to  reside  for  awhile  among  the 
Baptist  missionaries  at  Serampore,  and  expected  that  they 
\vould  introduce  the  subject  of  baptism,  and  that  he  would 
lie  called  upon  to  defend  his  views. 

Hear  the  result  in  his  own  words  :  "  I  could  not  find  a 
single  intimation  in  the  New  Testament  that  the  children 
and  domestics  of  believers  were  members  of  the  church,  or 
entitled  to  any  church  ordinance  in  consequence  of  the 
profession  of  the  head  of  their  family.  Everything  dis- 
couraged the  idea.  When  baptism  was  spoken  of,  it  was 
always  in  connection  with  believing.  None  but  believers 
were  commanded  to  be  baptized,  and  it  did  not  appear  to 
my  mind  that  any  others  were  baptized." 

"  T  knew  that  I  had  been  sprinkled  in  infancy,  and  that 
this  had  been  deemed  baptism.  But  throughout  the  whole 
New  Testament  I  could  find  nothing  that  looked  like  sprink- 
ling in  connection  with  the  ordinance  of  bap' ism." 

He  felt  that  he  had  never  yet  received  Christian  baptism, 
and  that  his  only  consistent  course  was  to  join  the  Baptists. 
This  plunged  him  into  great  difficulty  and  distress,  and  it 
cost  him  a  struggle  to  decide. 

"  Must  I,  then,"  he  asked,  "forsake  my  parents,  the 
church  with  which  I  am  connected,  the  society  under  whose 
patronage  I  have  come  out,  the  companions  of  my  missionary 
undertaking?  Must  I  forfeit  the  good  opinion  of  all  my 
friends  in  my  native  land,  occasioning  grief  to  some,  and 
provoking  others  to  anger,  and  be  regarded,  henceforth,  by 
all  my  former  dear  acquaintances  as  a  weak,  despicable  Bap- 
tist, who  has  not  sense  enough  to  comprehend  the  connection 


324  The  Story  of  the  Baptists. 

between  the  Abrahamicand  the  Christian  system  ?  All  this  was 
mortifying ;  it  was  hard  to  flesh  and  blood.  But  I  thought, 
again,  it  is  better  to  be  guided  by  the  opinion  of  Christ,  who 
is  the  truth,  than  by  the  opinion  of  men,  however  good, 
whom  I  know  to  be  in  an  error." 

"If  I  quieted  my  conscience  in  regard  to  my  own 
personal  baptism,  and  concluded  that,  on  account  of  my 
peculiar  circumstances,  it  was  best  to  consult  my  own  con- 
venience, rather  than  the  command  of  Christ,  still  the  ques- 
tion would  return,  with  redoubled  force :  How  am  I  to  treat 
the  children  and  domestics  of  converted  heathens?"  Mrs.  Jud- 
son,  in  a  letter  to  a  friend,  said  :  "An  examination  of  the 
subject  of  baptism  commenced  on  board  the  Caravan.  As  Mr. 
Judson  was  continuing  the  translation  of  the  New  Testament, 
which  he  began  in  America,  he  had  many  doubts  respecting 
the  meaning  of  the  word  baptize.  After  arriving  at  Burmah, 
he  continued  the  examination  of  the  foundation  of  the 
Pedobaptist  system.  The  more  he  examined,  the  more  his 
doubts  increased  ;  and,  unwilling  as  he  was  to  admit  it,  he 
was  afraid  the  Baptists  were  right  and  he  was  wrong.  I  felt 
afraid  he  would  become  a  Baptist,  and  frequently  urged  the 
consequences,  if  he  should.  I  always  took  the  Pedobaptist 
side  in  reasoning  with  him,  even  after  I  was  as  doubtful  of  the 
truth  of  their  system  as  he.  We  procured  the  best  authors 
on  both  sides ;  compared  them  with  the  Scriptures,  examined 
and  re-examined  the  sentiments  of  Baptists  and  Pedobaptists, 
and  were  finally  compelled,  from  a  conviction  of  truth,  to 
embrace  those  of  the  former." 

They  requested  baptism  at  the  hands  of  the  Baptist 
missionaries  at  Serampore,  who  were  "extremely  surprised," 
for  nothing  had  been  said  upon  the  subject  by  either  party. 
They  were  baptized  on  the  6th  of  September,  1812,  in  the 
Baptist  chapel  at  Serampore.  Luther  Rice,  who  was 


Judson.  825 

ordained  with  Mr.  Judson,  and  who  arrived  in  India  a  short 
time  afterward,  also  joined  the  Baptists.  The  effect  of  the 
baptism  of  Judson  and  his  companions,  upon  the  Baptists  of 
America,  was  truly  startling. 

"  It  came,"  says  Dr.  Caldwell,  "  like  a  voice  from 
heaven,  laying  almost  a  divine  command  upon  them  to  go 
up  and  possess  the  land."  Missionaries,  competent  and  on 
the  ground,  were  provided  at  their  hand,  whom  they  must 
take,  or  fly  in  the  face  of  duty,  and  Providence  itself.  They 
were  confronted  by  an  unexpected  opportunity,  obligation 
even,  to  begin  at  once,  and  in  earnest,  a  mission  in  the  East. 
The  fields  and  the  pioneers  had  been  selected  for  them. 

There  was  no  organization  for  foreign  missions  at  the 
time  among  them,  and  no  society  able  to  undertake  the  sup- 
port of  a  mission  in  India.  The  missionary  spirit,  even,  was 
slumbering  among  them.  There  was  something  done  at 
home,  and  a  little  abroad.  Mr.  Carey  acknowledged  the 
receipt  of  $6,000  from  America,  in  1806  and  1807.  The 
Baptists  numbered  two  hundred  thousand,  but  the  country 
was  involved  in  war  with  Great  Britain. 

And  now  God  calls  them  to  sustain  a  mission  in  a  foreign 
field  !  "  Such  calls  and  such  opportunities,"  says  Dr.  Cald- 
well, "have  sometimes  come  and  found  no  response.  But  now 
that  seemed  impossible.  The  Baptists  in  earlier  days  had 
suffered  depressions  and  disabilities ;  they  had  conflicts  to 
maintain,  which,  possibly,  contracted  their  sympathies,  and, 
certainly,  their  ability,  to  engage  in  remote  enterprises.  But 
from  these  they  were  emerging.  They  stood,  with  all  sects, 
equal  before  the  law,  having  themselves  had  a  large  show  in 
the  honor  of  their  victory.  They  were  increasing,  and  feel- 
ing the  courage  of  their  numbers  as  well  as  of  their  principles. 
Their  spirit  and  their  sympathies  were  expanding,  and  the 


ADONIRAM  JUDSON,  D.  D. 


See  page  322. 


Judson.  327 

opportunity  which  had  come  so  suddenly  both  for  concen- 
tration and  diffusion,  equally  to  consolidate  them  into  unity, 
at  least  of  co-operation,  and  to  take  them  out  of  themselves 
into  the  grander  movement  of  the  evangelization  of  heathen- 
dom." 

The  first  missionary  society  was  formed  in  Boston, 
which  assumed  the  support  of  the  missionaries  until  the 
denomination  in  all  the  states  could  take  action.  "The 
General  Missionary  Convention  of  the  Baptist  Denomination 
in  the  United  States  for  Foreign  Missions,"  was  formed  in 
Philadelphia,  May  i8th,  1814.  Rev.  A.  Judson,  was  ap- 
pointed the  missionary  of  the  body  to.  India,  and  Rev. 
Luther  Rice  to  visit  the  Baptist  churches  of  America,  to 
interest  them  in  the  cause  of  missions.  Thus  it  was  that  the 
first  general  foreign  missionary  society  originated  amongst 
the  Baptists  of  this  country. 

The  very  first  difficulty  Judson  encountered  was  from 
the  English,  who  had  possession  of  the  country  under  the 
name  of  the  East  India  Company  for  trading.  They  were 
opposed  to  any  effort  to  evangelize  India,  and  resisted 
Carey  and  his  companions.  Mr.  and  Mrs.  Judson,  and  Mr. 
Rice,  were  ordered  to  England.  They  were  permitted, 
however,  to  go  to  the  Isle  of  France.  Mr.  Rice  went  home, 
and  the  Judsons  first  went  to  Madras,  but  compelled  to  flee 
again  by  the  only  available  vessel  there.  They  finally 
reached  Rangoon,  the  principal  seaport  of  Burmah,  July 
i3th,  1813. 

"  A  mission  to  Rangoon  we  had  been  accustomed  to 
regard  with  feelings  of  horror,"  wrote  Mr.  Judson;  "We 
must  either  venture  there  or  be  sent  to  Europe."  They  here 
found  a  home  in  the  English  Baptist  mission  house  of  Felix 
Carey.  This  same  man,  then  driven  about,  the  English 


328  The  Story  of  the  Baptists. 

people  and  government  were  to  learn  to  honor,  and  love. 
The  field  was  soon  left  to  the  American  Missionaries. 

It  took  them  a  long  time  to  acquire  the  difficult  language 
of  Burmah,  which  was  necessary  for  preaching  to  the  people, 
and  translating  the  Scriptures.  And  when  some  at  home, 
growing  tired,  began  to  wonder  and  ask,  "  "\VHiat  prospect  of 
ultimate  success  is  there?"  Judson  wrote  to  Luther  Rice, 
"  Tell  them,  as  much  as  there  is  an  Almighty  and  faithful 
God,  who  will  perform  his  promises,  and  no  more.  If  this 
does  not  satisfy  them,  beg  them  to  let  me  stay  and  try  it, 
and  to  let  you  come,  and  to  give  us  bread',  or  if  they  are 
unwilliug  to  risk  their  bread  on  such  a  forlorn  hope,  as  has 
nothing  but  the  WORD  OF  GOD  to  sustain  it,  beg  of  them,  at 
least,  not  to  prevent  others  from  giving  us  bread  ;  and  if  we 
live  some  20  or  30  years,  they  may  hear  from  us  again." 

On  the  1 5th  of  October,  1816,  Mr.  Hough,  another 
American  missionary,arrived;  and  in  September,  i8i8,Messrs. 
Coleman  and  Whitlock,  and  their  wives  came.  A  press  and 
Burmese  types  were  given  them  by  the  brethren  at  Serampore. 
Thus  equipped,  they  could  publish  the  Word  of  God  in  the 
language  of  the  native  heathen. 

Having  begun  public  worship  in  the  Zayat  built  for  the 
purpose,  in  April,  1819,  on  the  4th  of  May,  Dr.  Judson 
announced  the  first  Burmese  convert  to  the  Lord  Jesus  Christ. 
Moung  Nau  asked  baptism,  and  as  all  the  misssionaries  were 
convinced  of  the  reality  of  his  religion,  his  wish  was  com- 
plied  with.  Dr.  Judson  thus  records  the  event:  "June  27, 
Lord's  day.  There  were  several  strangers  present  at  worship. 
After  the  usual  course,  I  called  Moung  Nau  before  me,  read 
and  commented  upon  an  appropriate  portion  of  Scripture, 
asked  him  several  questions  concerning  his  faith,  hope  and 
love,  and  made  the  baptismal  prayer,  having  concluded  to  have 


Judson.  329 

all  the  preparatory  exercises  done  in  the  zayat.  We  then 
proceeded  to  a  large  pond  in  the  vicinity,  the  bank  of  which 
is  graced  with  an  enormous  image  of  Gaudama,  and  there 
administered  baptism  to  the  first  Burman  convert.  O,  may 
it  prove  the  beginning  of  a  series  of  baptisms  in  the  Burman 
empire,  which  shall  continue  in  uninterrupted  succession  to 
the  end  of  time.  July  4.  Lord's  day.  We  have  had  the 
pleasure  of  sitting  down  for  the  first  time  to  the  Lord's 
table  with  a  converted  Burman." 

It  was  seven  years,  almost  to  a  day,  after  Mr.  Judson 
landed  in  India  before  the  first  Burman  was  converted  to 
Christianity.  In  November,  two  more  were  baptized  :  This 
time  in  still  and  solemn  night;  and  on  Lord's  day,  the  i4th, 
in  the  evening,  THE  THREE  CONVERTS  HELD  A  PRAYER  MEET- 
ING, of  their  own  accord,  in  the  zayat. 

The  object  of  the  missionaries  had  now  come  to  be 
understood  by  the  Burmese  government,  and  the  people, 
fearing  the  authorities,  ceased  their  visits  to  the  zayat.  A 
visit  to  the  capital,  Ava,  to  lay  the  matter  before  the  emperor, 
and  obtain  his  permission,  asking  toleration  for  the  Christian 
religion  being  determined  on,  Mr.  Judson  and  Mr.  Cole- 
man,  set  out  for  Ava,  in  December.  Their  appeals  were,  of 
course,  unheeded,  and  danger  seemed  impending,  but  the 
three  converts  stood  firm,  when  upon  the  return  to  Rangoon 
they  were  made  acquainted  with  the  state  of  affairs. 

The  little  church,  despite  persecution,  grew  slowly ;  and 
under  date  of  June  4,  Mr.  Judson  writes;  "  I  have  this  day 
taken  Moung  Shua-ba  (whom  he  had  formally  baptized)  into  • 
the  service  of  the  mission.  He  bids  fairer  than  any  other 
member  of  the  church  to  be  qualified,  in  due  time,  for  the 
ministry."  Thus  did  God  provide  the  first  native  assistant, 
now  numbering  1000,  in  preaching  the  gospel. 

ai 


330  The  Story  of  the  Baptists. 

In  1822,  Mrs.  Judson  visited  the  United  States,  on  ac- 
count of  her  health,  and  the  next  year  she  returned  to  Bur- 
mah,  accompanied  by  Rev.  Jonathan  Wade  and  wife.  The 
mission  had  further  been  re-inforced  by  Rev.  Jonathan  Price, 
a  missionary  physician. 

In  1822  Mr.  Judson  set  out  with  Dr.  Price  for  Ava, 
whither  the  latter  was  summoned  by  the  emperor,  on  account 
of  his  medical  skill.  Mr.  Judson,  having  secured  a  place  for 
his  mission  in  the  capital,  returned  to  Rangoon  to  await  Mrs. 
Judson's  arrival  from  America,  and  to  prepare  for  removing, 
by  invitation  of  the  king,  to  Ava.  While  thus  tarrying  at 
Rangoon,  he  finished  the  translation  of  the  New  Testament 
in  the  Burman  language. 

Mr.  Wade  and  Mr.  Hough,  with  their  wives,  were  to  re- 
main in  charge  of  the  little  church  there,  which  now  number- 
ed eighteen  native  converts  who  all  seemed  to  be  living  for 
Christ. 

Upon  the  arrival  of  Mrs.  Judson,  Mr.  Judson  hastened 
with  her  to  Ava.  But  they  knew  not  to  what  trials  and  sor- 
rows they  were  hurrying.  It  was  not  yet  God's  time  for 
opening  Ava  to  the  gospel,  though  the  missionaries  were 
plainly  following  the  leadings  of  Providence.  War  was  just 
beginning  between  the  English  and  Burmah.  The  Judsons 
passed  the  Burman  army  on  their  way  to  Ava,  where  they 
found  they  had  lost  favor  with  the  king,  and  that  all  foreign- 
ers were  regarded  with  suspicion.  Mrs.  Judson  thus  describes 
the  arrest  of  her  husband,  in  1824,  on  suspicion  of  giving  in- 
formation to  the  enemy. 

' '  On  the  8th  of  June,  just  as  we  were  preparing  for  din- 
ner, in  rushed  an  officer,  holding  a  black  book,  with  a  dozen 
Burmans,  accompanied  by  one,  whom,  from  his  spotted  face, 
we  knew  to  be  an  executioner  and  a  'son  of  the  prison.' 


332  The  Story  of  the  Baptists. 

Where  is  the  teacher  ?'  was  the  first  inquiry.  Mr.  Judson 
presented  himself.  You  are  called  by  the  king  said  the 
officer — a  form  of  speech  always  used  when  about  to  arrest  a 
criminal.  The  spotted  man  instantly  seized  Mr.  Judson, 
threw  him  on  the  floor,  and  produced  the  small  cord,  the 
instrument  of  torture.  I  caught  hold  of  his  arm.  'Stay!' 
said  I:  'I  will  give  you  money.'  'Take  her,  too,'  said  the 
officer,  'she  also  is  a  foreigner. '  Mr.  Judson,  with  an  implor- 
ing look,  begged  that  they  would  let  me  remain  till  further 
orders.  The  scene  was  shocking  beyond  description. 
The  whole  neighborhood  had  collected,  and  the  har- 
dened executioner,  with  a  kind  of  hellish  joy,  drew  tight  the 
cords,  bound  Mr.  Judson,  and  dragged  him  off,  I  knew  not 
whither.  In  vain  I  begged  and  entreated  the  spotted  face  to 
take  the  silver  and  loosen  the  ropes ;  but  he  spurned  the 
offers  and  immediately  departed.  When  a  few  rods  from  the 
house,  the  unfeeling  wretches  again  threw  their  prisoner  on 
the  ground  and  drew  the  cords  still  tighter,  so'  as  almost  to 
prevent  respiration." 

Mr.  Judson  was  committed  to  "the  death-prison," 
while  his  tender  wife  spent  a  night  of  almost  indescribable 
anguish.  "A  guard  of  ten  ruffians"  was  placed  around  the 
house,  who  tried  to  force  an  entrance  into  it,  and  spent  the 
night  in  dreadful  carousing  and  almost  diabolical  language. 
But  the  anguish  of  that  night  was  to  be  prolonged  and  inten- 
sified for  months.  Both  husband  and  wife  were  doomed  to 
suffer  terrible  indignities  and  cruelties  before  release  came. 

With  all  the  white  prisoners,  Mr.  Judson  was  confined 
in  the  death-prison,  with  three  pairs  of  fetters,  each,  and 
fastened  to  a  long  pole  to  prevent  them  moving.  Mrs.  Judson, 
after  effecting  her  own  release,  was  hardly  permitted  to 
alleviate  the  sufferings  of  her  husband.  But  with  true 


Judson.  333 

womanly  fidelity,  she  attended  upon  all  the  prioners,  as  far  as 
she  was  allowed,  by  paying  a  fee  to  the  keepers,  preparing 
their  food,  and  encouraging  them.  ''In  the  midst  of  these 
trials,  her  little  daughter  Maria  was  born  to  the  lonely 
woman."  For  seven  long  months  this  bitter  imprisonment 
continued.  Mrs.  Judson  often  walked  from  the  prison  to 
her  house,  two  miles  distant,  after  nine  o'clock  at  night, 
alone,  fatigued  and  anxious.  More  than  once,  as  Mrs.  Jud- 
son afterwards  learned,  the  execution  of  the  captives  had 
been  ordered. 

One  day  she  found  the  prisoners  all  gone.  She  feared 
the  worst.  After  many  efforts  she  at  length  found  out  where 
they  had  been  taken,  as  it  was  presumed,  to  be  put  to  death, 
and  she  followed.  Sick  and  exhausted  with  fever,  Mr.  Judson 
had  been  seized,  and  hatless,  and  shoeless,  with  a  rope  around 
his  waist,  and  tied  to  another  prisoner,  he  had  been  hurried 
with  the  others  across  the  burning  sands,  miles  away.  The 
soles  of  his  feet  became  bl'stered,  and  the  skin  peeled  off. 
He  would  have  fainted  by  the  way,  and  been  left  to  his  fate, 
but  a  kind  friend  at  hand  helped  him  to  Oung-pen-la,  the  end 
of  the  terrible  journey.  The  prison-pen  was  wretched  here, 
but  Mr.  Judson  was  allowed  some  liberty,  immediately.  Mrs. 
Judson  administered  to  the  necessities  of  the  prisoners,  but 
sickness  laid  her  low  in  her  wretched,  little  room.  Before 
this,  that  terrible  scourge,  the  small  pox,  entered  the  family, 
and  two  of  them,  May  and  the  baby,  had  it.  Now,  little 
Maria,  deprived  by  Mrs.  Judson's  illness  of  her  nourishment, 
was  carried  daily  in  the  arms  of  her  manacled  father  to  the 
women  of  the  place,  who  had  babies,  that  she  might  excite 
their  compassion  and  be  fed  by  them  with  their  own  milk. 

At  length  the  victorious  English  army  was  marching 
upon  Ava.  Gladly  did  the  king  send  forth  the  outraged  mis- 
sionaries, and  plead  with  them  to  make  terms  for  him  with  the 


334  The  Story  of  the  Baptists. 

approaching  foe,  and  spare  the  capital.  Returning  good  for 
evil,  Mr.  Judson  acted  as  embassador  to  secure  peace.  Even 
at  this  time,  when  complete  release  from  their  troubles  seem- 
ed at  hand,  Mrs.  Judson  was  stricken  down  again  with 
disease,  the  spotted  fever  at  Ava,  which  nearly  terminated 
her  life.  The  English  demanded  as  one  condition  of  peace, 
the  unconditional  release  of  all  the  prisoners.  Mr.  and  Mrs. 
Judson  soon  found  themselves  on  their  way  to  the  camp  of 
the  English. 

Mr.  Judson  says :  "It  was  on  a  cool,  moonlight  even- 
ing, in  the  month  of  March  that,  with  hearts  filled 
with  gratitude  to  God  so  overflowing  with  joy  at  our 
prospects,  we  passed  down  the  Irrewade,  surrounded  by  six 
or  eight  golden  boats,  and  accompained  with  all  we  had  on 
earth.  We  now,  for  the  first  time  for  more  than  a  year  and 
a  half,  felt  that  we  were  free,  and  no  longer  subject  to  the 
oppressive  yoke  of  the  Burmese.  And  with  what  sensations 
of  delight,  on  the  next  morning,  did  I  behold  the  masts  of 
the  steamboats,  the  sure  presage  of  being  within  the  bounds 
of  civilized  life."  Mr.  and  Mrs.  Judson  were  invited  at 
once  by  Sir  Archibald  Campbell,  the  English  commander, 
to  his  head-quarters.  A  tent  was  provided  for  them  near 
the  tent  of  the  general,  and  they  were  invited  to  eat  at  his 
table.  The  English  officers  seemed  to  vie  with  one  another 
in  showing  the  missionaries  distinguished  honors.  "  Their 
conduct  towards  us,"  says  Mr.  Judson,  "formed  a  striking 
contrast  to  that  of  the  Burmese.  I  presume  to  say  that  no 
persons  on  earth  were  ever  happier  than  we  were  during  the 
fortnight  we  passed  in  the  English  camp.  What  shall  we 
render  to  the  Lord  for  all  his  benefits  towards  us  ?' ' 

They  reached   the  mission  house  at  Rangoon   after  an 
absence  of  two  years  and  three  months. 


Judson.  335 

After  her  husband's  arrest,  Mrs.  Judson  buried  the 
manuscript  of  the  Burmese  New  Testament,  with  some  silver 
coin,  under  the  house,  but  took  it  out  for  fear  of  mould,  and 
sewing  it  up  in  a  mean  looking  and  hard  pillow,  so  that 
even  the  jailers  would  not  want  it,  Dr.  Judson  took  the 
charge  of  it  himself  in  the  death-prison.  Only  a  part  of 
it  had  then  been  published. 

When  Dr.  Judson  took  the  fever  his  wife  secured  per- 
mission for  his  removal  to  a  lion's  pen  in  the  prison  yard. 
Sometime  before  the  war,  some  one-  had  presented  the  king 
with  a  noble  lion.  When  the  Burmans  were  defeated  by  the 
English,  some  superstitious  persons  spoke  of  the  lion  in  the 
British  flag.  This  was  enough.  The  lion  was  supposed  to 
have  something  to  do  with  their  defeat,  and  was  removed  to 
a  strong  iron  cage  in  the  prison  yard,  and  suffered  there  to 
die  of  starvation.  The  prisoners  had  seen  men  die  from 
want  of  food  and  water,  but  the  agony  of  the  poor  beast  was 
beyond  all  they  had  seen.  When  he  died,  Mrs.  Judson  asked 
to  take  her  sick  husband  into  this  pen,  which  afforded  better 
accommodations  than  the  prison,  and  attend  him.  There 
he  lived  till  sent  to  the  prison  hole  far  away.  All  that 
belonged  to  him  was  taken  by  the  Burmese  attendants.  The 
man  to  whose  lot  the  pillow  fell,  uncovered  the  mat,  which 
he  kept,  and  threw  what  he  deemed  the  hard,  worthless 
pillow  away.  "  Some  hours  after,  Moung  Ing,  stumbling 
upon  this  one  relic  of  the  vanquished  prisoners,  carried  it  to 
the  house  as  a  token,  and  several  months  from  that  time,  the 
manuscript  that  now  makes  a  part  of  the  Burmese  Bible  was 
found  within,  uninjured." 

Failing  to  secure  toleration  for  Burmans  at  Rangoon, 
and  finding  the  little  church  scattered,  Mr.  Judson  moved  to 
Amherst,  within  the  territory  conquered  and  retained  by  the 
English.  Hoping  yet  to  secure  religious  toleration  in  Burmah, 


Judson.  337 

Dr.  Judson  went  as  one  of  the  English  commissioners  to 
Ava,  but  again  failed.  The  money  he  received  for  his 
services  he  turned  over  to  the  missionary  society. 

But  while  away  on  this  important  mission,  a  sad  blow  of 
affliction  overtook  him.  On  the  24th  of  October,  1826, 
while  he  was  away  from  home,  Mrs.  Judson  died.  They 
buried  her  near  the  spot  where  he  first  landed,  under  the  far 
famed  Hopia  tree,  or  tree  of  hope,  and  put  a  small  fence 
around  the  spot  to  protect  the  grass.  Mr.  and  Mrs.  Wade 
arrived  about  a  month  after  the  death  of  Mrs.  Judson. 

It  was  not  long  after,  Mr.  Judson,  stricken  in  heart, 
returned  to  his  desolate  home,  that  he  laid  little  Maria,  his 
only  child,  by  the  side  of  her  mother. 

On  the  27th  of  April,  1827,  Mr.  and  Mrs.  Boardman 
joined  the  mission.  The  mission  was  removed  to  Maulmain, 
in  November,  1827.  '1  he  work  was  now  to  be  commenced 
anew,  but  under  more  favorable  circumstances  than  before, 
at  Rangoon.  And  it  was  not  long  before  a  flourishing  church 
was  established,  which  still  remains.  At  this  point  the  work 
deepened  and  widened,  entering  far  and  near  as  more  mis- 
sionaries appeared  upon  the  field.  Dr.  Jones  went  to  Siam, 
Mr.  Brown  to  Assam,  and  Mr.  Boardman  to  Tavoy,  each  to 
found  a  mission.  Mr.  Boardman  died  on  the  field  as  the 
fruits  of  his  labors,  among  the  Karens,  were  coming  in.  A 
few  hours  before  his  death,  he  was  carried  to  the  river  bank, 
where  he  witnessed  the  baptism  of  thirty-four  of  that  people. 

Eight  years  after  his  death,  April  10,  1834,  his  widow 
was  married  at  Tavoy  to  Dr.  Judson,  and  henceforth  be- 
came known  as  Mrs.  Sarah  H.  Judson.  After  eleven  years  of 
labor,  and  on  account  of  Mrs.  Judson's  declining  health,  and 
in  hopes  of  her  restoration,  Mr.  and  Mrs.  Judson  sailed  for 
home.  They  reached  St.  Helena,  where  she  died,  Sept.  i, 
1845,  an(l  was  buried.  Her  bereaved  husband  and  children 


338  The  Story  of  the  Baptists. 

continued  on  the  way.  He  says :  "  For  a  few  days,  in  the 
solitude  of  my  cabin,  with  my  poor  children  crying  around 
me,  I  could  not  help  abandoning  myself  to  heart-breaking 
sorrow.  But  the  promise  of  the  gospel  came  to  my  aid,  and 
faith  stretched  her  view  to  the  bright  world  of  eternal  life, 
and  anticipated  a  happy  meeting  with  those  beloved  beings 
whose  bodies  are  mouldering  at  Amherst  and  St.  Helena." 

He  arrived  at  Boston,  Oct.  15,  and  remained  in  this 
country  nine  months.  His  name  had  become  a  familiar 
word.  "He  was  the  only  missionary  remaining  in  the 
heathen  land,  of  those  who  had  first  left  America  for  India," 
thirty  years  before.  The  generation  that  knew  him  had  passed 
away  and  another  had  arisen,  of  which,  probably,  not  more 
than  fifty  had  ever  seen  him.  "  The  desire  to  see  him  was 
intense."  "  A  spontaneous  tribute  of  homage,  love,  and  ven- 
eration, awaited  him  in  every  village  and  city  that  he  visited. ' ' 
"  The  manner  of  his  reception  was  wholly  unexpected  to 
him.  When  he  arrived  in  Boston,  before  coming  on  shore, 
he  was  much  troubled  with  the  apprehension  that  he  should 
not  know  where  to  look  for  lodgings.  The  idea  that  a  hun- 
dred houses  would  at  once  be  thrown  open  to  him,  and  that 
as  many  families  would  feel  honored  to  receive  him  as  a 
guest,  never  entered  his  mind." 

For  the  full  particulars  of  his  life  and  work,  read  his 
.biography,  by  Dr.  Wayland,  which  I  have  frequently  quoted, 
or  the  later  one,  by  his  son,  Edward  Judson,  D.  D. 

Mr.  Judson  was  again  married,  July  n,  1846,  on  the  eve 
of  his  departure,  to  Miss  Emily  Chubbuck,  and  embarked 
with  his  wife  for  Maulmain.  It  was  with  delight  that  he  re- 
sumed his  work. 

It  was  not  many  years,  however,  that  he  was  permitted 
to  labor.  Being  seized  with  the  fever  of  the  country,  he  was 
advisad  to  take  a  sea  voyage  in  hopes  of  his  recovery,  but 
was  compelled  to  leave  Mrs.  Judson  behind.  Mr.  Ranney, 


Judson.  889 

of  Maulmain  mission,  went  with  him,  and  their  destination 
was  the  Isle  of  France,  which,  however,  Dr.  Judson  never 
reached.  His  disorder  increased,  till,  on  the  i2th  of  April, 
1850,  it  terminated  in  his  death.  He  was  buried  the  same 
day  at  sea. 

Mrs.  Judson,  in  a  letter  to  his  sister,  says  of  him ; 
"There  was  something  exceedingly  beautiful  in  the  decline 
of  your  brother's  life — more  beautiful  than  I  can  describe, 
though  the  impression  will  remain  with  me  as  a  sacred 
legacy,  until  I  go  to  meet  him  where  suns  shall  never  set, 
and  life  shall  have  no  end.  He  had  been,  from  my  acquaint- 
ance with  him,  an  uncommonly  spiritual  Christian,  exhibiting 
his  richest  graces  in  the  unguarded  intercourse  of  private 
life ;  but  during  his  last  year,  it  seemed  as  though  the  light 
of  the  world  on  which  he  was  entering,  had  been  sent  to 
brighten  his  upward  pathway.  Christ  was  his  all." 

Before  embarking,  he  said  to  her:  "Death  will  never 
take  me  by  surprise.  I  feel  so  strong  in  Christ"  Thus  died 
"  the  apostle  to  the  Burmese."  He  went  to  India  a  pioneer 
missionary ;  when  he  died,  after  thirty  eight  years  of  toil,  the 
fields  were  already  white  to  the  harvest.  Having  given  the 
gospel  to  the  Burmese,  he  entered  upon  his  eternal  reward. 

We  have  now  traced  the  origin  of  American  Baptist 
foreign  missons.  Many  deeply  interesting  facts  remain  un- 
told about  the  spread  of  this  work.  The  untold  benefit  to 
the  heathen  was  not  the  only  good  result.  It  was  the  very 
best  for  the  churches  at  home.  One  has  well  said  :  Dr. 
Judson  "  threw  himself  for  support  on  the  then  feeble  body 
of  American  Baptists,  who,  in  their  effort  to  sustain  and 
re-enforce  him,  were  led  to  the  surest  possible  means  of 
strengthening  the  spirit  of  piety  and  philanthropy  among 
themselves  at  home,  and  may  date,  from  their  zeal  in  his 
behalf,  the  dawn  of  their  own  rapid  enlargement  and  cul- 
minating prosperity.  ' 


CHAPTER   XX  VIII. 
ONCKEN. 

E  now  reach  the  subject  of  American  Baptist  mis- 
sions in  Europe.  Oncken  has  Been  all  to  the 
European  missions  that  Judson  was  to  the  mission 
in  India. 

In  the  graveyard  of  the  Welsh  Tract  Baptist 
meeting-house,  near  Newark,  Delaware,  repose  the  mortal  re- 
mains of  Captain  Calvin  Tubbs.  He  was  a  New  England- 
er,  by  birth,  and  came  to  Delaware,  where  he  was  baptized, 
upon  profession  of  his  faith  in  Christ,  into  the  fellowship  of 
the  Welsh  Tract  Baptist  church,  in  May,  1815.  He  married 
Mary,  the  daughter  of  Gideon  Farrell,  who  was  pastor  of 
that  church  from  1802  to  1820.  In  1830  he  became  a  mem- 
ber of  the  Sansom  Street  Baptist  church,  Philadelphia,  but 
retained  his  membership  there  but  for  a  short  time.  He  was 
a  sea  captain  by  profession,  and  commanded  the  brig 
"Mars,"  owned  by  the  late  John  Welsh,  of  Philadelphia. 
In  the  winter,  probably,  of  1830-31,*  he  was  ice-bound  with 
his  vessel  at  Hamburg,  Germany,  where  he  boarded  in  the 
the  lower  part  of  the  city,  in  the  family  of  a  pious  German 
Pedobaptist,  who  used  the  English  language,  fluently.  This 


Ea.ly    a  ;d    1  a'  -r    TVrv.vars  C 
September,  1831. 


ti-cs,  pp.   6j  to  71;   Baptist  Tract    Magazine. 


J.  G.  ONCKEN.  D.  D. 


342  The  Story  of  the  Baptists. 

man  was  what  became  the  celebrated  John  Gerard  Oncken, 
D.  D.,  the  head  of  the  great  Baptist  movement  in  Germany, 
and  leader  in  the  wonderful  work  for  the  renewal  of  evan- 
gelical religion  on  the  continent  of  Europe,  and  in  whose 
conversion  to  Baptist  views,  Capt.  Tubbs  was  instrumental. 

Oncken  was  born  in  the  town  of  Varel,  in  the  Grand 
Duchy  of  Oldenburg,  January  26th,  1800  or  1801.  In  early 
life  he  went  to  England,  where  he  married,  and  where  he 
was  converted,  and  commenced  preaching.  There  he  im- 
bibed something  of  the  spiritual  nature  of  the  religion  of 
Jesus,  and  of  the  sanctity  of  the  Lord's  day.  He  returned 
to  Germany  to  preach  the  gospel  as  the  missionary  of  the 
British  Continental  Society,  in  1823,  in  whose  employ  he 
labored'  till  1828,  when  he  was  appointed  agent  of  the 
Edinburg  Bible  Society,  which  position  he  filled  until  ap- 
pointed by  the  American  Baptist  Missionary  Union,  in  1834. 
He  was,  up  to  this  period,  a  member  of  the  English  Inde- 
pendent church,  Hamburg,  with  whose  pastor,  Matthews,  he 
co-operated  for  ten  years  in  evangelical  effort  in  the  city. 

J.  G.  Warren,  D.  D.,  kindly  placed  in  our  hands  his 
copy-book,  containing  letters  written  while  in  Germany,  in 
1867,  on  a  tour  of  inspection  of  the  American  Baptist 
mission  stations  there.  His  wonderfully  graphic  sketches 
were  taken  down  on  the  spot,  from  facts  furnished  him  by 
the  principal  mover  in  these  events,  the  great  German 
apostle,  Oncken,  himself. 

"He,  Oncken,"  says  Dr.  Warren,  "pointed  out  to  us 
in  the  lower  part  of  the  town,  quite  down  to  the  wharf,  the 
house  in  which  Matthews  lived,  and  the  chamber  in  which 
he  himself  commenced  his  work,  where  the  common  people 
gathered  to  the  utmost  capacity  of  the  place  to  hear  the 
gospel,  and  the  Holy  Spirit  came  in  convincing  and  con* 


Oneken.  343 

verting  power.  You  cannot  tell  how  the  good  man's  eyes 
brightened  as  he  told  us  of  those  early  displays  of  sovereign 
grace." 

"These  things  being  noised  abroad,  the  pressure  of 
the  authorities  was  brought  to  bear  on  the  principal  actors, 
and  they  found  it  necessary  to  hold  their  meetings  in 
another  place.  In  an  alley,  narrow  and  dark,  not  far  away, 
was  pointed  out  to  us  the  chambers,  reached  by  an  open 
stairway,  where,  to  use  Mr.  Oncken's  own  words,  the  Baptist 
church  was  born.  The  rooms  were  occupied  by  a  tailor,  in 
very  moderate  circumstances,  who  was  among  the  earliest 
converts.  Here  the  disciples  met,  and  prayed,  and  sang 
praises,  and  strengthened  one  another.  Here  Oneken 
preached  to  the  crowds  that  flocked  to  hear  him.  '  Here,' 
I  observed  he  remarked  with  peculiar  emphasis,  '  I  formed 
a  Bible  class,  and  we,  together,  studied  the  word  of  God.' 
Here  was  formed  into  harmony  of  sentiment  and  fellowship 
of  the  Spirit,  the  group  of  believers  subsequently  baptized 
by  Dr.  Sears.  This  was  the  humble  beginning,  and  very 
humble  it  was.  These  things  were  transpiring  during  the 
years  from  1830  to  1835." 

"Before  leaving  this  general  locality,"  says  Dr.  War- 
ren, "  I  must  mention  an  important  link  in  the  chain  of 
events  that,  during  this  time,  Mr.  Oneken,  engaged  in 
business,  and  also  made  the  acquaintance  of  the  first  Amer- 
ican Baptist" 

The  better  to  enable  him  to  proceed  to  his  work,  he 
opened  a  small  book -store,  in  1828,  in  a  part  of  his  house. 
The  business  taken  up  reluctantly,  as  a  matter  of  necessity,  to 
secure  him  citizen-rights  of  use  to  him,  became  the  means  of 
great  good  to  him  and  the  cause.  Without  its  income  he 
never  could  have  done  the  work  he  has  accomplished  ;  while 
it  has  grown  into  a  large  and  comprehensive  agency  for  the 


344  The  Story  of  the  Baptists. 

printing  and  circulating  tracts,  Bible?,  Testaments,  hymn- 
books,  and  all  sorts  of  work  for  the  inculcation  of  the 
truth,  and  the  exposition  and  vindication  of  Baptist  senti- 
ments. It  is  now  a  source  from  which  light  is  shed  all  over 
Germany.  Owing  to  the  efforts  of  Drs.  Griffith  and  G.  W. 
Anderson,  it  has  become  the  great  Publishing  House  of  the 
Baptists  in  Germany,  with  P.  W.  Bickel,  D.  D.,  at  its  head. 

"While  living  in  this  house,  an  American  seaman,  Capt. 
Tubbs,  a  member  of  the  old  Sansom  Street  Baptist  Church, 
Philadelphia,  being  ice-bound,  was  compelled  to  spend  the 
winter  in  Hamburg.  Oncken  took  him  into  his  family,  and 
during  the  long  winter  evenings  they  talked  over  the  doc- 
trines and  practices  of  the  Baptist  churches  in  the  United 
States,  prayed  together,  and  together  went  to  the  'upper 
room'  and  worshiped  God  in  company  with  the  band  of  be- 
lievers. When  he  returned  home,  Captain  Tubbs  told  his 
pastor,  Mr.  Dagg,  and  afterward  Dr.  Cone,  what  a  treasure 
he  had  found  in  Hamburg,  and  how  his  late  'host'  was  look- 
ing for  some  one  to  baptize  him.  God  always  lias  some  way 
to  bring  to  pass  His  grand  designs.  Soon  after,  correspon- 
dence was  opened  between  America  and  Germany,  and  re- 
sults, whose  fame  is  in  all  the  churches,  followed  in  rapid  suc- 
cession." 

It  was,  doubtless,  this  acquaintance  that  led  Oncken  not 
only  to  embrace  Baptist  views,  but  to  form  that  alliance  with 
the  Baptists  of  this  country  that  has  resulted  in  reproducing, 
in  the  German  Baptists  "  the  American  Baptists  over  again." 
"  In  all  the  grand  fundamentals  of  faith  and  practice,  in 
faith  and  church  order  and  discipline,  in  forms  of  worship, 
and  in  administration  of  the  ordinances  of  baptism  and  the 
Lord's  Supper,  they  are  one  with  us."  As  Hase  puts  it,  they 
are  formed  after  the  "  American  type  of  Christianity." 

*  ''Early  and  Later  Delaware  Baptists,"  A.  B.  Pub.  Society. 


Oneken.  345 

Says  Dr.  Warren,  in  a  private  letter  to  the  author  :  "  Capt. 
Tubbs  wintered  with  Oneken,  and  was,  unaware  to  himself, 
even,  sowing  the  primary  seeds  of  what  is  destined  to  be  a 
religious  revolution  in  all  Germany." 

On  the  22nd  of  April,  1834.  Oneken  and  six  others 
were  baptized  in  the  Elbe,  opposite  Hamburg,  at  Altona,  by 
the  Rev.  Dr.  (then  Prof.)  B.  Sears.  They  did  not  dare  to 
have  this  baptism  at  Hamburg,  nor  by  the  light  of  day,  for 
fear  of  the  authorities.  The  following  day,  the  First  Baptist 
church  of  Hamburg  was  organized,  and  Oucken  ordained  a 
minister  of  the  gospel. 

Dr.  Warren  thus  details  the  event  :  "In  1833  we  ^d 
Mr.  Oneken,  with  his  family,  residing  in  a  plain,  comfortable 
brick  house  at  No.  7  Englische  Planke.  It  is  removed  several 
streets — eight  or  ten  it  may  be — from  his  former  residence, 
and  stands  amidst  houses  occupied  by  a  better  class  of  peo- 
ple." Not  far  off,  round  the  corner,  stand  the  old  and  new 
Baptist  chapels.  "  To  the  lower  front  room  of  his  new 
residence,  Mr.  Oneken  removed  his  book  store.  In  the  room 
immediately  in  the  rear  of  the  store,  the  two  men,  Oneken 
and  Sears,  met  for  the  first  time  in  the  autumn  of  1833, 
opened  their  hearts  to  each  other,  bowed  in  prayer  before 
the  throne  of  the  heavenly  mercy,  and  entered  into  consulta- 
tion with  reference  to  plans  for  the  future.  In  the  chambers 
over  the  store  is  seen  the  spot  where  the  Baptist  Church,  in 
Hamburg,  was  organized,  April  23,  1834  of  seven  members 
and  where  Dr.  Sears,  by  solemn  prayer  and  the  laying  on  of 
hands,  formally  set  apart  his  own  brother,  Oneken,  to  the  work 
of  the  gospel  ministry  and  the  administration  of  the  ordi- 
nances of  Christ's  church." 

"To  No.  4,  Bohmken  Strasse  (around  the  corner)  the 
meetings  were,  about  the  same  time,  removed.  Here,  also, 

92 


SECOND    BAPTIST    CHURCH,   WILMINGTON, 
DELAWARE. 


See  page  ts7- 


Oncken.  347 

the  work  of  translation  and  printing  commenced,  and  here 
was  established  the  store-room  of  the  Bible  and  Tract 
Societies.  Here,  also,  at  a  subsequent  day,  were  our  brethren 
assailed  by  the  mob,  when  at  worship,  the  windows  and 
doors  smashed  to  pieces,  and  other  acts  of  violence  com- 
mitted. Thence  was  Oncken  hurried  away  by  officers  of  the 
law,  taken  before  the  magistrates,  and  then  thrust  into 
prison.  Standing  with  us  before  the  window  where  the  little 
church  was  formed,  and  where  he  himself  was  ordained, 
pointing  upward,  while  emotion  too  strong  to  be  concealed 
choked  his  utterance,  the  good  man  exclaimed :  '  To  all 
Eternity,  we,  here,  in  Germany,  and  you,  the  churches  in 
America,  will  have  occasion  to  thank  God  for  what  was  done 
in  that  chamber.'  " 

The  events  that  followed  the  baptism  of  these  few 
devoted  believers,  and  the  formation  of  this  little  church,  is 
thus  related  by  Oncken  himself,  and  recorded"by  Lehmann  : 
"  The  event  caused  a  great  sensation  wherever  Oncken's  name 
was  known.  On  account  of  his  meetings  and  preaching,  he 
had  already  suffered  much  persecution,  which  now  rose  to  an 
unusual  height.  In  an  address,  Oncken  communicated  the 
following  concerning  it : 

'  Scarcely  had  it  become  known  to  the  clergy  of 
Hamburg  that  these  meetings  were  being  held,  when  the 
persecution  at  once  began.  Threats  and  stringent  prohibi- 
tions followed,  so  that  I  was  obliged  to  discontinue  these 
meetings  in  my  house,  and  to  transfer  them  to  an  attic,  in  a 
court.  In  a  very  short  time,  this  place  was  crowded.  Then 
the  threats  were  renewed.  Therefore,  I  was  compelled, 
continually,  to  look  around  for  new  places.  In  this  manner, 
it  happened  that  Satan  was  taken  in  his  own  snares.  For  thus  I 
was  obliged  to  flee  from  one  parish  to  another,  and  even  to 


348  The  Story  of  the  Baptists. 

preach  in  parts  of  the  city  where  the  word  had  not  as  yet 
been  proclaimed.  The  threats  became  yet  more  severe.  I  hold 
here  in  my  hand,  eighteen  or  twenty  of  the  many  citations, 
by  which  I  was  incessantly  ordered  to  appear  before  the  bar 
of  the  police,  and  which  have  cost  me  much  distress,  many 
sighs  and  throbbings  of  heart.  Generally,  one  was  served 
upon  me  each  week,  and  I  was  obliged  to  wait  almost  the 
whole  morning  upon  the  police,  until  I  was  admitted  before 
them.  The  threats  only  gave  me  a  greater  impulse.  The 
longer  I  reflected  the  more  I  understood  what  kind  of  men 
they  must  be  who  could  incite  the  authorities  to  forbid  a 
man's  preaching  the  gospel,  whereby  souls  could  be  saved. 
They  now  imposed  fines  upon  me.  Naturally,  I  never  paid 
them.  What  I  lost,  they  were  obliged  to  seize.' 

"  If,  now,  religious  meetings  had  already  stirred  up 
such  enmity,  it  was  in  the  nature  of  things  that,  after  our 
baptism  had  taken  place,  the  measures  against  us  would 
become  more  stringent,  and  so  it  was.  But  Jesus  has  all 
power  in  his  hands.  It  happened  that  the  Senator  Hudt- 
walker,  who,  at  that  time,  stood  at  the  head  of  the  police, 
was  an  esteemed  Christian,  who,  although  no  Baptist, 
considered  my  religious  activity  as  fraught  with  blessing.  He 
was  chosen  of  the  Lord  to  be  our  guardian  angel.  The  Lord 
reward  him  at  that  day  !  He  was  pressed  hard  to  proceed 
against  us,  but  he  was  not  able  to  reconcile  with  his  con- 
science the  persecution  of  Christ  in  His  members.  But  his 
successor  in  office  (who,  however,  afterwards  became  our 
friend,  and  has  shown  us  much  kindness,)  declared  to  me,  at 
that  time,  that  he  would  make  every  effort  to  exterminate  us. 
When  I  reminded  him  that  no  religious  movement  could  be 
suppressed  by  force,  and  said  to  him :  '  Mr.  Senator,  you 
will  find  that  all  your  trouble  and  labor  will  be  in  vain,'  he 
answered,  '  Well,  then  it  will  not  be  my  fault,  for  as  long  as 


Oncken.  349 

I  can  move  my  little  finger,  it  shall  continue  to  move  against 
you.  If  you  wish  to  go  to  America,  I  will  give  you,  together 
with  your  wife  and  children,  a  free  passage,  but  here,  such 
sectarianism  will  not  be  endured.'  "* 

With  the  growth  of  the  church  these  threats  multiplied. 
Each  year  from  twelve  to  twenty-nine  persons  were  baptized. 
Finally  the  senate  determined  to  resort  to  force.  One 
Wednesday  evening  the  police  forcibly  entered  their  place 
of  worship,  and  amid  the  boisterous  mirth  of  the  rabble, 
drove  the  members  into  the  street.  Oncken  was  arrested, 
and  brought  to  the  police  prison  in  Winserbaum,  where  he 
was  treated  as  a  common  prisoner  and  placed  under  lock 
and  key.  He  was  unaccustomed  to  the  unpliant  straw  mat- 
tress and  hard  pillow,  yet  he  felt  happy  to  suffer  for  the  name 
of  Jesus.  After  a  few  days  he  was  sentenced  to  four  weeks 
imprisonment,  which  he  was  now  compelled  to  endure.  In 
addition  to  this,  on  other  occasions,  he  was  subjected  to 
fines,  and  when,  in  obedience  to  his  conscience,  he  refused 
to  pay  them,  his  valuables  were  seized  and  sold.  In  prison 
he  was  comforted  by  the  presence  of  the  beloved  members 
of  his  church,  on  a  bridge  in  the  neighborhood,  whence,  full 
of  longing  desire,  they  looked  up  towards  his  grated 
window,  threw  him  kindly  greetings,  pointed  toward 
heaven,  and,  in  similar  sign-language,  conversed  with  him, 
while  he  enjoyed  the  richest  blessing  in  communion  with 
the  Saviour,  and  ever  heard  the  comforting  words  :  "I  am 
with  thee."  "  I  uphold  thee."  "  I  will  not  leave  thee  nor 
forsake  thee." 

"If  you  ever  go  to  Hamburg,"  writes  Dr.  Warren, 
"  some  one  may  take  you  through  *  the  valley  of  the  shadow 
of  death/  a  deep,  dark  passage  protected  by  heavy  iron  doors 
at  either  end  of  the  building,  secured  for  worship  and  other 
purposes  sometime  after  they  were  driven  out  from  No.  4, 

•Dr.  Warren's  Letters. 


350  The  Story  of  the  Baptists. 

Bohmken  Strasse.  It  was  on  their  entrance  here  that  God 
wrought  marvelously  in  their  behalf,  and,  by  means  of  the 
great  fire  of  1842,  taken  in  connection  with  their  own  gener- 
osity in  offering  an  asylum  for  the  houseless,  broke  the 
power  of  their  persecutor.  The  Government  could  not 
avail  itself  of  the  charitable  deeds  of  those  men,  and,  at  the 
same  time,  oppress  and  imprison  them.  On  the  occasion  of 
your  visit,  some  other  friend  may  take  you  to  '  the  ramparts' 
at  the  South-west  corner  of  the  old  town,  and  over-looking 
the  valley  of  the  Elbe  for  a  great  distance,  when  you  will 
look  down  on  scores  of  ships,  and  beyond  these  see  the 
island,  a  mile  or  two  in  length,  at  the  Eastern  extremity  of 
which  the  famed  'seven'  were  baptized  by  'brother  Sears' 
on  the  night  of  the  22nd  of  April,  1834,  a  few  hours  before 
the  church  was  constituted.  At  different  points  in  all  those 
waters  you  now  see,  the  ordinance  of  baptism  has  since  been 
administered  scores  of  times,  now  in  one  place  and  then  in 
another,  to  escape  the  notice  of  Government  officials,  now 
in  the  dominions  of  Hamburg,  then  in  those  of  Hanover, 
and  then  again  in  those  of  Denmark,  all  of  which  could  be 
reached  in  an  hour  or  two.  'When  they  persecute  you  in 
one  city,  flee  ye  to  another.'  In  the  centre  of  the  town  on 
the  most  frequented  streets,  stands  the  Government  House  or 
City  Hall,  as  we  would  call  it,  within  which  justice  is  sup- 
posed to  be  dealt,  both  to  disturbers  of  the  peace  and  other 
offenders  against  the  well-being  of  society.  With  this 
building,  and  especially  with  the  police  court -rooms,  our 
hero  became  well  acquainted.  One  day  as  we  walked  by, 
he  suddenly  stopped,  and,  pointing  up,  said :  '  There  I  have 
been  called  scores  of  times,  and  scores  of  times  before  I 
had  got  accustomed  to  the  smell  of  gun-powder  I  stood 
trembling,  awaiting  my  turn  for  a  hearing,  the  passer-by, 
in  the  meantime,  spitting  on  me  and  crying  out  that  I 


CROZER  THEOLOGICAL  SEMINARY,  UPLAND,  PA. 


&M  page  879- 


352  The  Story  of  the  Baptists. 

ought 'to  be  hung.'  The  old  prison,  whose  apartments 
were  made  sacred  by  the  presence  of  these  men,  still 
stands.  I  looked  on  its  dingy  walls.  Oncken  and  Koeb- 
ner  were  both  at  my  side.  They  recounted  to  each 
other  the  incidents  of  their  imprisonment.  It  was  to  me  a 
moment  of  strange  emotion.  'My  room,'  said  one,  pointing, 
'  was  there,  and  out  of  that  window  I  looked  and  saw  the 
brethren  and  sisters  as  they  came  and  stood  where  we  now 
do,  and,  by  their  presence,  sought  to  comfort  us  in  our  con- 
finement.' 'I  had  my  abode  there?  responded  the  other, 
pointing  to  another  part  of  the  prison  ;  '  after  all,  it  was  not 
so  bad,  as  I  had  nothing  to  do  but  to  read  my  Bible  and 
pray.'  ' 

It  was  now  time  for  the  Baptists  of  America  to  take 
charge  of  this  German  mission,  thrust  upon  them  unsought 
and  unexpectedly,  as  the  Burman  mission  was  before.  On 
the  25th  of  September,  1834,  Mr.  Oncken  became  the  mission 
ary  of  the  American  Baptist  Missionary  Union. 

"  The  results  of  Oncken's  conversion  to  Baptist  views 
were  great  and  far-reaching.  He  was  already  well  known  in 
Germany,  and,  being  a  man  of  extensive  influence,  the 
light  which  began  to  break  forth  in  Hamburg,  was  not 
confined  within  that  city,  but  streamed  forth  in  all  directions. 
Here  and  there  little  groups  of  churches  sprang  up,  which  in 
like  manner  reproduced  themselves  in  the  regions  beyond." 
And  now  tens  of  thousands,  through  him,  rejoice  in  the  truth 
as  it  is  in  Christ,  and  maintain  the  ordinances  as  commanded 
in  the  New  Testament  Scriptures.  May  i3th,  1837,  Oncken 
baptized  G.  W.  Lehmann,  and  five  others  at  Berlin,  which 
was  the  beginning  of  the  work  there.  For  fifty  years  Leh- 
mann was  pastor  of  the  church  at  Berlin.  The  Triennial 
Conference  was  formed  in  1849, 


Oneken.  353 

The  truth  has  spread  over  Germany,  Denmark,  Sweden, 
Switzerland,  Poland,  Russia  and  Turkey. 

Drs.  Warren  and  Oneken,  (in  1884,)  and  G.  W.  Leh- 
mann,  (in  1882,)  have  all  gone  to  their  reward  in  heaven, 
but  Christ  is  with  us  and  the  work  goes  on. 

It  would  give  us  pleasure  to  follow  this  great  tidal  wave 
of  truth  and  of  evangelical  religion  in  its  course  over 
Europe,  and  trace,  especially,  the  work  of  grace  in  Sweden, 
but  we  must  be  content  to  refer  to  books  in  which  may  be 
found  full  accounts  of  these  glorious  events.  Even  in 
America  has  this  gracious  influence  been  felt,  not  only  in 
stirring  up  the  Baptists  of  America  to  missionary  effort  in 
Europe,  but  in  planting  upon  American  soil,  among  others, 
German  Baptist  churches.  These  German  Baptists,  in 
America,  are  a  devoted  band  of  brethren,  who,  with  true 
missionary  spirit,  are  giving  even  beyond  their  means  for  the 
maintenance  of  the  gospel  at  home  and  abroad,  while  they 
put  the  whole  force  of  their  teaching  and  example  against 
transplanting  the  German  Sabbath,  and  other  hurtful  German 
customs  on  our  shoves.  Some  of  them  are  finding  homes  in 
American  Baptist  churches,  while  others  are  collected  in 
German-speaking  churches,  where  Germans  who  can  be 
reached  in  no  other  way,  are  persuaded,  in  their  native 
tongue,  to  be  reconciled  to  God. 

Before  the  conversion  of  Oneken  to  Baptists  views,  the 
American  Baptists  began,  in  1832,  their  missions  in  Europe, 
and  labors  have,  since  then,  been  put  forth  in  France,  Spain, 
Greece,  Italy,  and  other  countries  with  more  or  less  success, 
but  none  of  these  have  been  so  successful  as  the  movement 
in  Germany,  and  none  so  far-reaching  in  blessed  results. 


CHAPTER    XXIX. 
SOCIETIES,  OR  METHODS. 

'HE  Baptists  have  societies  for  Christian  work,  such  as 
associations  of  neighboring  churches  for  fraternal 
and  missionary  purposes ;  state  conventions  in 
nearly  every  state  for  state  evangelization;  organi- 
zations for  building  churches,  for  distributing  tracts 
and  Bibles,  for  caring  for  the  poor,  the  sick,  the  aged,  and  the 
orphan  ;  for  the  education  of  students  for  the  Christian  min- 
istry, and  for  every  other  Christian  activity.  There  are  also 
general  societies  that  seek  to  extend  the  kingdom  of  Christ 
at  home  and  abroad. 

None  of  these  societies  have  any  power  over  the 
churches,  but  are  presumed  to  be  their  servants,  or  agents  to 
conduct  the  work  of  the  denomination.  Each  Baptist  church 
is  independent  in  government,  acknowledging  only  Christ  as 
head,  and  selecting  its  own  officers  which  are  only  of  two 
orders — pastors  and  deacons. 

The  names"  of  the  principal  general  societies  of  the 
Baptists  North,  are ;  The  "  American  Baptist  Missionary 
Union,"  the  "American  Baptist  Home  Mission  Society," 
and  the  "American  Baptist  Publication  Society."  The 
members  of  these  societies  are  the  pastors  and  delegates  of 


Societies,  or  Methods.  355 

contributing  Baptist  churches,  and  individuals  paying  a  stated 
sum.  Besides  there  are  the  Woman's  Societies  for  home  and 
foreign  missions.  The  annual  meetings  of  these  societies 
were  last  held  at  Detroit,  Michigan,  May,  1884,  in  the  First 
Baptist  church  ;  Z.  Grenell,  Jr.,  D.  D.,  pastor. 

The  Baptists  South,  who  constitute  nearly  two-thirds  of 
the  denomination  in  this  country,  do  their  home  and  foreign 
missionary  work  by  a  representative  body,  called  the 
"Southern  Baptist  Convention/'  of  which  P.  H.  Mell, 
D.  D.,  LL.  D.,  is  president,  and  Lansing  Burrows,  D.  D., 
and  Rev.  O.  P.  Gregory,  are  (1884)  secretaries ;  and  the 
"  Southern  Baptist  General  Convention,"  which  is  the 
missionary  organization  of  the  colored  Baptists.  The  latter 
represents  about  one  million  communicants. 

The  Baptists  South  and  the  Baptists  North,  are  the  same 
in  doctrine  and  practice,  and  are  in  sympathy  and  of  one 
accord. 

To  attain  its  objects,  the  Southern  Baptist  Convention 
has  two  Boards,  elected  annually ;  The  Foreign  Mission  Board, 
Richmond,  Va.,  J.  L.  M.  Curry,  D.  D.,  LL.  D.,  president, 
and  H.  A.  Tupper,  D.  D  ,  Secretary ;  and  the  Home  Mission 
Board,  Atlanta,  Ga.,  Hon.  Jno.  D.  Stewart,  president,  and  I. 
T.  Tichenor,  D.  D.,  secretary.  The  Convention  met  at 
Baltimore,  May,  1 884,  with  the  Seventh  church ;  Rev.  T.  D. 
Anderson,  Jr.,  pastor. 

A  great  work  has  been  done  through  the  Convention, 
both  at  home  and  abroad,  and  the  work  grows  in  magnitude 
and  importance.  In  Africa  there  are  ten,  and  in  China 
fifty-seven,  missionaries  and  native  assistants ;  while  in  Italy 
there  are  preaching  stations  at  Rome,  Naples,  Venice, 
Milan,  Modena,  and  other  places,  twelve  in  all.  At  Rome, 
a  suitable  building  has  been  purchased  in  a  most  desirable 


Societies,  or  Methods.  857 

location,  near  the  Pantheon  and  the  University  of  Rome, 
for  mission  purposes,  for  $25,000  in  gold.  At  the  head  of 
the  Italian  mission  is  G.  B.  Taylor,  D.  D.,  whose  father  J.  B. 
Taylor,  D.  D.,  was  for  many  years  the  efficient  secretary  of 
the  Foreign  Mission  Board.  Missions  are  also  maintained 
in  Brazil  and  Mexico.  In  the  latter  place,  the  authorities 
have  offered,  through  Governor  Madero  of  Coahuila,  the 
charge  of  education  and  valuable  school  property  in 
that  state,  to  the  Baptists  under  Rev.  W.  D.  Powell,  mission- 
ary of  the  board,  upon  certain  conditions.  The  Mexicans  of 
all  classes  are  represented  as  thirsting  for  light,  liberty,  and 
salvation,  and  as  looking  to  the  Baptists  as  their  hope  under 
God.  The  Foreign  Mission  Journal  is  an  interesting  and 
valuable  publication  edited  for  the  board  by  Prof.  H.  H. 
Harriss. 

There  are,  under  the  Home  Mission  Board,  a  Sunday- 
school  department,  an  Indian  mission,  a  mission  to  the  Chi- 
nese in  California,  a  church  edifice  building  department,  and 
mission  work  in  many  states  among  the  whites  and  the  colored 
people.  The  work  among  the  Indians,  under  the  late  Dr. 
Buckuer  and  others,  was  wonderful,  and  will  be  abiding. 
The  board  publishes  Kind  Words,  a  weekly,  semi-weekly, 
and  monthly  Sunday-school  paper,  containing  expositions  of 
the  International  Series  of  Sunday-school  Lessons.  It 
originated  with  C.  J.  Elford  and  Drs.  B.  Manly  and  J.  A. 
Broadus  in  1864,  and  in  1870  was  consolidated  with  the 
Child's  Delight,  published  by  S.  Boykin,  D,  D.,  Macon, 
Georgia,  who  was  employed  as  editor,  which  position  he  still 
retains.  It  produces,  annually,  for  the  Convention,  a  royalty 
of  $1,000.  The  number  of  missionaries  employed  by  this 
board  is  144. 

It  was  reported  in  1884  that  $86,625  97  had  been  con- 
tributed during  the  year  for  foreign  missions,  and  $48,000, 


358  The  Story  of  the  Baptists. 

for  home  missions,  the  total  of  which  is  much  more  than 
double  the  amount  raised  in  1878.  Special  interest  is 
manifested  by  Southern  Baptist  women,  who  have  contrib- 
uted, of  themselves,  in  the  past  ten  years,  $75,000. 

The  American  Baptist  Publication  Society  is  located  at 
No.  1420  Chestnut  street,  Philadelphia,  Pennsylvania.  J.  H. 
Deane  is  president,  and  Benjamin  Griffith  D.  D.,  Secretary. 

The  origin  of  the  society  is  given  in  the  words  of  Geo. 
W.  Anderson,  D.  D.,  the  able  book -editor  of  the  society. 
"  In  1823,  the  Rev.  Noah  Davis,  of  Maryland,  wrote  to  his 
former  classmate,  the  Rev.  James  D  Knowles,  then  living  in 
'Washington,  D.  C.,  in  regard  to  the  formation  of  a  tract 
society."  The  idea  was  suggested  to  him  by  seeing  a  tract 
fall  from  the  hat  of  another  to  the  ground.  "This  letter 
led  to  a  call  for  those  who  were  favorable  to  the  formation  of 
a  Baptist  General  Tract  Society,  to  meet  on  the  25  th  of 
Feb.,  1834,  at  the  house  of  Mr.  George  Wood,  a  member  of 
the  Baptist  church.  At  the  appointed  time  there  was  a  gather- 
ing of  twenty-five  persons,  and  a  society  was  formed,  which 
at  once  began  its  work.  Its  receipts  for  the  first  year  of  its 
existence  were  only  $373,80 ;  its  issues  amounted  to  696,000 
pp.  i8mo.  This  was  a  small  and  unpretentious  beginning, 
but  the  blessing  of  the  Lord  rested  on  the  society,  and  it 
henceforth  continued  to  grow.  In  1826,  it  was  transferred 
to  Philadelphia."  The  society  was  put  upon  a  firm  basis  at 
the  start,  by  the  labors  of  its  secretary,  Rev.  Noah  Davis. 
His  life,  however,  was  not  spared  long.  The  society  had 
then  no  house,  nor  even  "rooms;"  but  one  room  in  the 
third  story." 

It  was  not  long  before  it  was  thought  necessary  to  enlarge 
its  work,  so  as  to  include  the  issue  of  bound  volumes,  and  a 
care  for  Sunday-schools.  The  use  of  colporteurs  was  begun 


Societies,  or  Methods.  359 

in  1840,  and  has  continued  to  the  present  day.  Its  object  is ; 
"  To  promote  evangelical  religion  by  means  of  the  Bible, 
the  Printing  Press,  Colportige,  and  the  Sunday-schools." 
There  are  now  three  separate  departments  of  the  society ; 
business,  missionary,  and  Bible;  and  the  total  receipts  from 
all  sources  and  for  all  purposes,  for  1884,  are  $582,957.58; 
of  this,  $428,295  12  was  received  in  the  business  ;  $131,881.- 
94,  in  the  missionary  department,  and  $22,780.52  in  the 
Bible  department.  And  the  issue  for  the  year  was  687,  695,- 
902  pages,  1 8  mo.  There  are  one  hundred  and  eighty-two 
missionaries  and  colporteurs  of  various  classes  employed 
among  white  and  black  natives,  and  foreign  population  at 
home,  and  in  Germany,  Sweden  and  Turkey. 

Dr.  Geo.  W.  Anderson  says:  "  The  Business  Department 
is  self-supporting,  and  is  kept  entirely  distinct  from  the 
Missionary  or  the  Benevolent  Department.  They  have 
separate  sets  of  books,  and  separate  bank  accounts.  No 
money  contributed  to  the  Missionary  work  is  ever,  on  any 
pretence,  used  in  the  Business  Department."  O.  W.  Spratt, 
A.  M.,  is  the  business  manager.  Rev.  G.  J.  Johnson, 
D.  D.,  is  missionary  secretary. 

Since  May,  1883,  it  has  been  the  accepted  Bible  Society 
of  the  denomination.  The  Bible  Convention  met  at 
Saratoga,  New  York,  May  22d,  and  23d,  1883,  composed  of 
properly  appointed  delegates  representing  the  Baptist  denomi- 
nation— at  least  in  the  North,  (some  were  present  from  the 
South,)  so  decided,  after  mature  deliberation,  by  an  over- 
whelming majority.  C.  C.  Bitting,  D.  D.,  was  appointed 
Bible  Secretary. 

The  Sunday  School  work  of  the  Society  deserves  special 
mention.  "  Baptists  were  the  first  to  establish  Sunday- 
schools  in  the  South,  the  first  one  being  organized  by  the 


WAYLAMD  SEMINARY,  WASHINGTON,  D.  C. 

Se«  page  363. 


Societies,  or  Methods.  361 

Second  Baptist  Church  of  Baltimore,  in  1804,  and  west  of 
the  Mississippi,  at  St.  Louis."  Says  Dr.  Warren  Randolph, 
"In  1817,  Mrs.  Betsy  Baker  carried,  in  a  chest,  and  under 
her  arm,  the  little  library  composing  all  the  Sunday  school 
books  published  by  the  society."  Now  think  of  such  works 
as  those  written  by  Dr.  Dyer,  circulated  by  the  thousand 
throughout  the  land.  Dr.  C.  R.  Blackall  has  charge  of  the 
Sunday  school  work,  and  Prof.  H.  F.  Reed  is  Superintendent 
of  the  publishing  department. 

The  periodicals  of  the  Society  published,  as  Sunday 
school  aids,  are  numerous,  and  very  well  adapted  to  the 
purpose.  We  can  but  name  them,  and  their  editors.  The. 
Baptist  Teacher,  P.  S.  Henson,  D.  D.;  Our  Young  People, 
and  the  Senior  Quarterly,  A.  J.  Rowland,  D.  D.;  Young 
Reaper,  and  The  Sunlight,  B.  Griffith,  D.  D.;  Bible  Lesson 
Quarterly,  and  the  Advanced  Quarterly,  E.  G.  Taylor,  D.  D.; 
Our  Little  Ones,  Miss  May  F.  Kean  ;  Intermediate  Quart- 
erly, The  Primary  Quarterly,  and  the  Picture  Lesson 
Quarterly,  Mrs.  M.  G.  Kennedy ;  Baptist  Superintendent, 
Dr.  C.  R  Blackall;  Children*1  Picture  Lessons  and  Merit 
Cards ;  and  The  Year  Book,  Lansing  Burrows,  D.  D. 

The  issue  of  these  publications  reached  the  enormous 
total  number  of  24,219,468  for  the  year  ending  May  1884. 

Here  is  an  illustration  of  what  the  society  is  doing  to 
disseminate  the  truth  of  the  gospel.  The  sermon  of  H.  H. 
Tucker,  D.  D.,  LL.  D.,  on  Baptism,  preached  at  Saratoga, 
has  been  translated  into  Armenian,  Turkish,  Greek,  Swedish 
and  Spanish ;  and  is  about  to  be  translated  into  German, 
and,  probably,  into  Portuguese.  The  three  languages  first 
named  will  take  it  into  the  region  round  about  Mount  Ararat, 
and  to  the  Euphrates,  and  the  Tigris,  and  I  suppose  nearly 
to  the  Persian  Gulf,  and  starting  from  Constantinople  will 

33 


362  The  Story  of  the  Baptists. 

spread  overall  that  part  of  Asia  Minor,  where  Paul  preached, 
and  about  the  Black  and  Caspian  Seas.  The  Swedish  edition 
will  reach,  I  suppose,  nearly  to  the  Polar  Sea,and  down  to  the 
Baltic,  when  the  German  will  take  it  up,  and  carry  it  down 
the  Danube  till  it  meets  the  version  from  Constantinople. 
The  Spanish  edition  is  for  Mexico,  and  the  Portuguese,  (if  it 
is  translated  into  the  language,)  is  for  Brazil.  This  is  better 
than  speaking  with  tongues ;  for  only  a  few  can  hear,  but 
millions  can  read  ;  one  reaches  to  the  extent  of  a  human 
voice,  the  other  reaches  half  a  world. 

The  marble  publishing  house  of  the  society  is  unsur- 
passed, as  a  book  store,  by  any  in  the  world.  To  Dr.  B. 
Griffith,  and  the  Crozer  and  Bucknell  families,  is  due  the 
credit  of  securing  such  a  house  for  our  society. 

The  German  Baptists  of  America,  who  originated  with 
Rev.  K.  A.  Fleischmann,  have  a  publication  society  located 
at  Cleveland,  Ohio.  The  society  owns  its  building,  and  has 
been  largely  instrumental  in  the  growth  of  the  German 
Baptists,  in  this  country.  From  eight  ministers,  eight  churches 
and  four  hundred  and  five  members,  in  1851,  to  one  hun- 
dred and  fifteen  pastors,  one  hundred  and  thirty  churches, 
nine  thousand  and  twenty  members  in  1880,  and  who  are  now 
contributing  towards  the  support  of  the  gospel,  nearly  $10 
per  member.  Rev.  J.  C.  Haselhuhn,  is  editor,  and  H. 
Schulte,  manager.  With  such  men  as  Rev.  J.  S.  Gubel- 
mann,  Rev.  J.  C.  Grimmell  and  the  Hoefflins  as  leaders, 
the  success  of  the  German  Baptists  is  assured.  Our  German 
brethren  have  their  own  conventions,  and  are  organized  for 
work. 

The  first  organizations  for  home  mission  work  in  this 
country,  were  local.  The  Baptist  Missionary  society  of  Mas- 
sachusetts, formed  in  1807,  sent  Rev.  J.  M.  Peck  to  the  far 
west,  to  labor.  He  became  distinguished  as  a  pioneer  mis- 


Societies,  or  Methods.  363 

sionary  in  the  then  western  wilds,  and  "the  denominational 
leader  in  the  Mississippi  valley,  in  all  departments  of  de- 
nominational enterprise."  "To  Jonathan  Going,  the  Bap- 
tists of  America  are  instrumentally  indebted  for  that  national 
organization  in  home  missions  which  began  its  work  as  the 
scattering  of  a  few  hand  fulls  of  '  corn  on  the  tops  of  the 
mountains,'  yet  whose  fruit  now  '  shakes  like  Lebanon'." 

The  "American  Baptist  Home  Mission  Society"  was 
formed  in  New  York,  April  27,  1832,  with  Jonathan  Going 
as  secretary. 

The  object  of  the  society  is,  "The  preaching  of  the 
gospel  to  every  creature  in  our  country,  "  which  object  is  so 
well  expressed  in  its  grand  motto :  "  North  America  for 
Christ."  It  sustains  missionaries,  organizes  and  helps 
churches  and  Sunday-schools,  and  assists  in  building  houses 
of  worship,  and  in  educating  a  colored  ministry  for  the  freed- 
men.  The  first  year,  over  $6,500  was  raised,  while  in  1884, 
$401,692.19  was  reported  from  all  sources.  John  B.  Trevor 
is  president,  and  H.  L.  Morehouse,  D.  D.,  secretary.  The 
society  has  a  conditional  and  permanent  trust  fund,  aggre- 
gating $495,224.56  including  a  building  loan  fund.  The 
educational  department  has  in  charge  15  schools,  for  the  edu- 
cation of  preachers  and  teachers  among  the  freedmen.  One 
of  them  is  the  Wayland  Seminary,  Washington,  D.  C.,  Rev. 
G.  M.  P.  King,  president. 

Besides  these  there  are  two  other  schools,  Indian  Uni- 
versity, Tahlequah,  Indian  Territory,  Professor  A.  C.  Bacone ; 
and  the  International  School,  Monterey,  Mexico,  Rev. 
Thomas  M.  Westrup.  Some  of  these  schools  are  very  large, 
three  of  them  requiring  an  annual  expenditure  aggregating 
$70,000.  The  total  value  of  the  school  property  of  the 
society  is  $500,000.  The  teaching  force  in  these  schools 


364  The  Story  of  the  Baptists. 

is  82,  and  pupils,  two  thousand  eight  hundred  and  twenty- 
eight.  Students,  preparing  to  preach  during  the  year,  four 
hundred  and  three,  and  conversions  of  pupils,  two  hundred 
and  sixty. 

A  great  work  is  being  done  in  the  states  and  territories 
for  the  spread  of  the  kingdom  of  Christ,  and  among  English 
speaking  people,  Welsh,  Germans,  Scandinavians,  French, 
Spanish,  Indians,  Chinese,  and  among  the  Mormons  in  Utah, 
and  the  Mexicans  in  Mexico.  It  is  doing  the  work  of  three 
societies  in  one,  and  employs  six  hundred  and  forty  four 
laborers.  In  fifty  two  years  it  has  organized  three  thousand 
one  huudred  and  thirty  seven  churches,  and  commissioned 
ten  thousand  one  hundred  and  sixty  missionaries,  who  have 
baptized  nearly  one  hundred  thousand  persons.  Some  of  the 
churches  formed  and  helped  by  the  agents  of  this  society,  are 
now  among  the  best  churches  in  many  of  the  states.  The 
Baptist  Home  Mission  Monthly  has  a  circulation  of  eight 
thousand. 

The  "American  Baptist  Missionary  Union"  is  the  for- 
eign mission  society  of  the  Baptists  North.  The  head-quarters 
of  the  society  are  in  Boston,  Tremont  Temple  ;  Hon.  J.  War- 
ren Merrill,  is  president,  and  J.  N.  Murdock,  D.  D.,and  A.  G. 
Lawson,  D.  D.,  are  secretaries.  The  object  of  the  "Union" 
is  "to  diffuse  the  knowledge  of  the  religion  of  Jesus  Christ, 
by  means  of  missions,  throughout  the  world."  It  has  been 
found  that  the  teacher  must  follow  the  missionary,  so  that 
schools,  are  established  among  the  converted  heathen, greatly 
to  the  advantage  of  the  work,  and  among  them,  training 
schools  for  native  students  for  the  ministry.  Of  the  forma- 
tion of  the  society,  we  have  already  spoken.  Here  are  some 
of  the  results,  as  given  by  Dr.  Geo.  W.  Anderson  :  "  The 
Missionary  Union  has  established  missions  in  Burmah,  Siarn, 
Arracan,  Assam,  China,  Western  Africa,  among  the  Teloo- 


WALNUT  STREET  BAPTIST  CHURCH,  LOUISVILLE,  KY.  See  p«r»  ««»• 


366  The  Story  of  the  Baptists. 

goos,  and  our  own  Indians,  and  in  Greece.  It  has  lately 
assumed  charge  of  missions  in  Japan  which  were  originated, 
and  for  many  years  carried  on,  by  the  Free  Mission  Society. 
It  has  also  felt  called  upon  to  extend  its  aid  to  our  feeble 
churches  in  France,  Germany,  Denmark,  and  Spain  ;  and 
assumed  a  few  years  since  the  care  of  the  work  of  the  Baptists 
in  Sweden,  which  had  been  commenced  in  1855  by  the  col- 
porteurs of  the  American  Baptist  Publication  Society,  and  had 
been  eminently  successful."  And  now  the  "  Dark  Con- 
tinent," a  way  through  which  has  been  opened  by  Livingston, 
Stanley,  and  others,  is  inviting,  with  peculiar  claims, 
evangelization,  through  American  Baptists. 

The  "  Livingston  Inland  Mission,"  on  the  Congo  River, 
Africa,  has  been  accepted  by  the  society.  The  mis- 
sion was  established  by  English  Baptists  and  has  cost 
$150,000,  up  to  this  time.  It  consists  of  seven  mission- 
stations,with  twenty-six  missionaries.  One  of  the  stations  is 
on  Stanley  Pool, and  from  this  point,  with  the  mission  steamer, 
"  Henry  Reed,"  brought  from  England,  four  or  five  thousand 
miles  of  navigable  water  of  the  Congo  and  its  tributaries  can 
be  traversed,  and  fifty  millions  of  people  reached.  This  work  is 
thrust  upon  us  as  was  the  work  in  Burmah,  and  in  Germany. 
The  report  of  the  Union  for  1884,  is  :  Preachers  in  Europe 
and  Asia,  1,682,  churches  1,127,  baptisms,  11,716,  and 
members,  112,122.  Of  these, there  are  in  Asia,  812  preachers, 
586  churches,  4,679  baptisms,  and  53,649  members  redeemed 
from  heathenism.  $324,443.89  has  been  contributed  during 
the  year.  The  Teloogoos  alone  have  averaged  2,000  con- 
versions, yearly,  since  1877  8,  and  now  aggregate  25,000. 
The  thrilling  story  of  the  "  Lone  Star  Mission"  and  "Pray- 
er Meeting  Hill"  is  known  to  all. 

The  "Baptist  Missionary  Magazine"  now  in  its  eightieth 
year,  is  the  oldest  Baptist  periodical  in  America.  Its  editors 
are  Dr.  Murdock,  and  Rev.  E.  F.  Merriam. 


Societies,  orMethods.  367 

Many  of  the  cuts  we  exhibit  illustrating  the  condition  of 
the  heathen,  with,  as  well  as  without,  the  gospel,  and  well 
known  events,  men,  and  places,  in  the  history  of  Baptist 
missions,  were  kindly  furnished  by  the  society,  and  through 
the  courtesy  of  W.  G.  Corthell,  of  Boston. 

The  "American  Baptist  Free  Mission  Society,"  men- 
tioned, was  formed  in  1842,  and  was  dissolved  in  1872.  It 
established  missions  among  the  Burmese  in  Bassein  Provinces 
and  Rangoon,  and  also  in  Hayti  and  in  Japan. 

Baptist  Women's  societies  for  both  Home  and  Foreign 
missions,  or  woman's  work  for  women,  are  in  successful  opera- 
tion. By  the  formation  of  circles  in  churches,  and  weekly 
contribntions  of  two  cents  each,  the  ladies  are  raising  large 
additional  amounts  for  missions. 

The  "Women's  Baptist  Foreign  Missionary  Society" 
was  formed  in  1871.  Missions  are  maintained  in  Europe, 
Asia,  and  Africa,  and  thirty-six  missionaries  are  employed, 
eighty-six  schools  conducted,  with  three  thousand  two  hun- 
dred and  ninety-four  pupils,  forty-eight  Bible  women 
supported,  one  hundred  and  eighteen  baptisms  administered, 
and  $54,301  84  raised  for  1884.  The  president  is  Mrs. 
Gardner  Colby,  Massachusets,  and  the  secretary,  Mrs.  O. 
W.  Gates. 

The  "  Woman's  Foreign  Missionary  Society  of  the 
West,"  was  formed  in  1871.  It  covers  the  same  general 
field  abroad,  and  reported,  in  1884,  $2^,081  99  raised ; 
twenty  missionaries,  forty-three  Bible  women,  eighteen 
schools,  with  seven  hundred  and  ninety-three  pupils,  and 
thirty-four  native  teachers  supported,  and  fifty  four  bap- 
tisms. Mrs.  A.  J.  Howe,  Chicago,  is  president,  and 
Mrs.  A.  M.  Bacon,  secretary.  "  The  Helping  Hand" 
and  the  "  Little  Worker"  are  joint  publications. 


368  The  Story  of  the  Baptists. 

"  The  Woman's  Baptist  Home  Mission  Society  "  was 
organized  in  1877.  Reported  for  1884,  $25,944  64  col- 
lected, and  twenty-six  missionaries,  six  missionary  teachers, 
and  ten  bible  women,  employed  among  the  Freed-people, 
Indians,  Mormans,  Germans,  Scandinavians,  and  native 
whites.  Mrs.  J.  N.  Grouse,  Chicago,  is  president,  and  Mrs. 
C.  Swift,  secretary.  The  society  publishes  the  "  Tidings.  " 

"The  Woman's  American  Baptist  Home  Mission 
Society,"  was  formed  in  1878.  Receipts  for  1884,  $10,324- 
77.  Mrs.  Thomas  Nickerson,  Massachusetts,  president,  and 
Mrs.  A.  S.  Hunt,  Maine,  secretary. 

The  ''American  Baptist  Historical  Society,"  originated 
in  a  suggestion  of  J.  M.  Peck,  D.  D.,  while  secretary  of  the 
Publication  Society,  in  whose  building  it  has  a  room,  but 
since  1861  it  has  been  a  separate  society.  In  1861  its 
library  consisted  of  but  four  volumes,  and  sixty-four  pam- 
phlets. Now  it  comprises  over  six  hundred  volumes.  This 
remarkable  growth  is  chiefly  owing  to  the  gratuitous  services 
of  Dr.  Howard  Malcolm,  and  to  William  Cathcart,  D.  D. 
H.  G.  Weston,  D.  D.,  is  president,  H.  E.  Lincoln,  librarian 
and  treasurer,  and  Rev.  I.  N.  Ritner,  secretary.  Another 
"  Baptist  Historical  Society"  has  been  formed  at  Richmond, 
Virginia. 

'•'The  American  and  Foreign  Bible  Society"  (Baptist) 
was  formed  in  1816,  and  received  and  expended,  in  Bible 
work,  over  $1,200,000,  and  circulated  nearly  three  million 
copies  of  the  Scriptures  in  our  own  and  other  lands  ;  among 
them,  Dr.  Judson's  Burmese  translation,  and  Dr.  Mason's 
Karen  Bible.  A  Bible  society  for  the  Baptists  is  a  necessity, 
since  the  Bible  society,  under  Pedobaptist  control,  refused  to 
print  Judson's  Burmese  Bible,  or  any  other  pure  translation  of 
the  word  of  God,  although  Baptists  were  contributing  to  the 


Societies,  or  Methods.  369 

funds  of  the  society.  Being  denied  equal  rights  in  a  union 
organization,  Baptists  formed  a  Bible  society  of  their  own. 
Since  the  Baptist  Bible  Convention  at  Saratoga  in  1883,  the 
Pedobaptist  society  has  even  refused  grants  of  Bibles  to 
Baptists. 

The  "American  Bible  Union,"  was  formed  in  May,  1850, 
in  New  York.  "It  owes  its  rise  and  support,"  says  Dr.  T. 
J.  Morgan,  "mainly  to  the  Baptists."  Its  object  was,  "for 
procuring  and  circulating  of  the  most  faithful  versions  of 
the  sacred  Scriptures  in  all  languages."  Some  of  the  results 
are  given  in  the  language  of  an  address  issued  in  February, 
1874,  by  Thos.  Armitage,  D.  D.,  president,  and  Dr.  W.  H. 
Wyckoff,  secretary  at  that  time. 

"One  of  the  striking  results  of  the  perservering  efforts  of 
the  Bible  Union  is,  that  general  conviction  of  the  faults  and 
defects  of  the  common  English  version  which  has  induced 
the  Convocation  of  Canterbury,  the  responsible  representa- 
tive of  the  Church  of  England,  to  attempt  its  improvement." 

"  We  have  circulated  more  than  a  million  copies  of  the 
sacred  Scriptures.  Last  year  our  gratuitous  appropriations 
exceeded  forty-nine  thousand.  We  have  aided  in  printing 
and  circulating  faithful  versions  in  Karen,  Siamese,  Burmese, 
Bengali,  Sanskrit,  Armenian,  Teloogoo,  Chinese,  and  other 
Asiatic  languages,  have  made  versions  of  the  New  Testament 
in  two  Chinese  languages,  in  the  Spanish  and  the  Italian, 
and  aided  in  several  others  ;"  and  "  have  revised  the  English 
New  Testament  and  a  large  part  of  the  Old." 

"To  May,  1865,  the  number  of  Foreign  Scriptures 
published,  was  135,543,  and  the  number  of  English  Scrip- 
tures, 355,842.  The  Society  had  then  received  and  expended, 
from  its  origin,  nearly  $873,000." 


370 


The  Story  of  the  Baptists. 


In  view  of  all  the  missionary  operations  of  the  Baptists, 
how  fitting  that  a  Baptist,  Rev.  S.  F.  Smith,  should  give  to 
the  church  its  grand  missionary  hymn.  Truly,  now,  since 
the  spirit  of  missions  has  been  revived  in  the  church,  can  we 
sing, 

"  The  morning  light  is  breaking,"  etc. 


RICHARD  B.  COOK,  D.  D. 


CHAPTER  XXX. 
BAPTIST  SCHOOLS. 

T  is  an  error  into  which  some  have  fallen  respecting 
the  Baptists,  that  they  are  not  the  friends  of  educa- 
tion, in  general,  and  especially  of  ministerial 
education.  Our  interest  in  educational  matters 
now,  the  number  of  our  institutions  of  learning, 
the  ability  of  our  present  ministry,  as  well  as  the  facts  of  our 
past  history,  prove  the  contrary. 

Dr.  Sprague,  as  quoted  by  Dr.  Hovey,  says:  "  Baptists 
have  less  credit  as  the  friends  and  patrons  of  learning  than 
they  have  deserved."  And  Dr.  Hovey,  himself,  says;  "Though 
there  have  been,  and  are  now,  Baptists  who  think  otherwise, 
yet,  the  denomination,  as  a  body,  has  believed  in  a  liberally 
trained  ministry."  He  cites  Dr.  Chalmers  as  testifying  to  the 
learning  and  eloquence,  of  the  Baptist  ministry  of  England, 
and  Dr.  Baird  to  the  same  effect  as  to  that,  of  America. 
"  They  have  always,  however,  insisted  upon  piety  as  of  more 
importance  to  the  ministry  than  learning,  and  that  the  latter 
was  nothing  without  the  former." 

Baptists,  however,  should  strive  for  leadership  in  educa- 
tion. Their  very  principles  seem  to  require  of  them  to  be 
second  to  none  in  learning,  and  in  zeal  for  the  promotion  of 
knowledge. 


372  The  Story  of  the  Baptists. 

As  early  as  1756,  when  the  Baptists  were  but  few  and 
feeble,  the  Philadelphia  Association  opened  an  academy  at 
Hopewell,  New  Jersey,  for  the  education  of -youth  for  the 
ministry,  and  the  Baptists  of  Georgia  and  South  Carolina 
co-operated  with  those  of  Pennsylvania  and  New  Jersey  in 
the  matter,  and  raised  funds  for  the  purpose.  Isaac  Eaton, 
pastor  of  the  Baptist  church  thers,  was  the  principal  of  the 
school.  This  was  the  first  attempt  American  Baptists  made 
in  this  direction.  The  old  school-house  at  Hopewell  still 
stands,  and  is  an  object  of  great  interest,  for  in  it  were 
educated,  in  part,  some  of  the  ablest  Baptist  ministers  of 
that  day,  and  among  them  the  first  president  of  Brown 
University,  Dr.  Manning. 

The  Academy  declined  when  Brown  University  was  estab- 
lished. Here  we  have  both  the  Academy  and  the  College, 
while  as  Dr.  Hovey  says ;  "  Schools  of  Theology  began  to 
be  founded  by  the  Baptists  about  the  middle  of  the  first 
century  of  the  republic,  and  only  in  the  last  twenty-five 
years,  gratifying  progress  has  been  made  towards  endowing 
several  of  them." 

We  have  now  (1884)  in  the  United  States,  sixty 
academies,  thirty-three  colleges,  and  eight  theological 
seminaries,  besides  a  German  Baptist  theological  seminary. 

The  total  value  of  the  property  of  all  these  Baptist 
schools,  including  endowments,  is  over  $15,000,000,  with  a 
total  income  of  nearly  $1,000,000.  "  Most  of  them  are  in 
need  of  money,  but  some  of  them  are  well  endowed,  and 
among  these  is  this  large  amount  distributed." 

Money  is  needed  for  educational  institutions,  because  an 
education  is  expensive,  and  but  few  would  otherwise  get  it. 
Every  college  in  the  land  is  endowed,  and  no  one  pays  the 
actual  cost  of  an  education.  The  instruction  alone  costs 


Baptist  Schools.  373 

from  $200  to  nearly  $1,000  per  year  for  each  student  in  our 
theological  seminaries,  and  that  without  books,  board  or 
clothing.  The  most  of  theological  students,  who  are  poor, 
could  never  get  an  education  if  they  had  to  pay  for  it. 
Hence  the  need  of  endowments.  Besides,  we  Baptists  feel  it 
to  be  our  duty  to  support  our  own  institutions,  and  to  refuse 
all  aid  from  the  state.  And  the  churches,  not  the  students, 
should  bear  the  expense,  just  as  the  nation  at  its  own  expense 
educates  the  men  who  are  to  be  the  leaders  of  its  army  and 
navy.  It  is  right  for  the  churches  to  bear  the  expense,  and 
it  is  honorable  for  young  men  to  accept  the  support. 

Baptists  prove  their  belief  in  education  by  planting 
schools,  with  liberal  endowments,  all  over  the  land. 

The  oldest  Baptist  institution  of  learning  existing  in 
this  country,  is  Brown  University,  Providence,  Rhode 
Island,  founded  in  1764.  The  president  is  E.  G.  Robinson, 
D.  D.,  LL.  D.  It  ranks  among  the  first  as  a  university. 
From  its  walls  have  gone  out  hundreds  to  occupy  and  adorn 
the  highest  places  in  church  and  state.  It  was  here,  while 
president  of  the  college,  that  Dr.  F.  Wayland  wrote  his 
famous  text-books.  Colby  University,  Waterville,  Maine, 
G.  D.  B.  Pepper,  D.  D.,  LL.  D  ,  president,  was  founded  in 
1820. 

At  Hamilton,  New  York,  there  is  a  double  school,  "a 
double  star,"  shedding  its  light  out  into  the  world:  The 
Hamilton  Theological  Seminary,  founded  in  1819,  and  the 
Madison  University,  in  1846,  E.  Dodge,  D.  D.,  LL.  D., 
president.  The  Baptists  of  New  York  have  another  first- 
class  school  at  Rochester,  founded  in  1850.  It  has  three 
departments.  M.  B.  Anderson,  LL.  D.,  is  president  of 
the  University,  A.  H.  Strong,  D.  D.  of  the  Theological 
Seminary,  and  Prof.  A.  Rauschenbusch,  D.  D.,  of  the 
German  Theological  department. 


Baptist  Schools.  375 

The  Columbian  College,  now  The  Columbian  University, 
was  opened  in  1822,  at  Washington,  D.  C.  Prof.  S.  M. 
Shute,  D.  D.,  says:  "It  was  the  result  of  that  awakening 
movement  in  the  denomination,  which  was  coincident  with 
the  remarkable  change  of  views  of  Judson  and  Rice,  on  the 
subject  of  baptism,  and  with  the  quickened  consciousness  on 
the  part  of  the  church,  that  they  had  failed  in  the  solemn 
duty  of  carrying  the  gospel  to  the  heathen.  The  object  of 
placing  the  college  at  Washington  was  to  have  a  geograph- 
ical centre,  and  by  bringing  young  men  together  at  the 
Capital,  to  give  them  large  and  liberal  views  of  men  and 
things.  James  C.  Welling,  LL.  D  ,  is  president.  A 
Medical  school  has  been  connected  with  the  College  from 
its  foundation.  Several  years  ago,  a  Law  School  was  organ- 
ized, which  has  grown  into  one  of  the  most  flourishing  and 
popular  in  the  land.  The  Corcoran  School  of  Science  and 
Arts,  named  after  W.  W.  Corcoran,  LL.  D.,  a  most 
generous  benefactor  of  the  College,  has  just  been  opened, 
furnishing  the  most  ample  facilities  for  students,  in  all 
branches  of  the  physical  sciences.  The  original  site  of  the 
College  has  "been  sold  ;  a  piece  of  ground  centrally  located 
in  the  city  purchased,  and  a  most  elegant  and  commodious 
building  erected  upon  it,  which,  with  the  ample  equipments 
of  the  Scientific  School,  has  cost  about  $200,000.  There  is, 
also,  a  flourishing  Preparatory  School  in  connection  with  the 
University,  occupying  a  beautiful  and  spacious  building,  and 
with  a  large  list  of  instructors.  The  University  has  an 
encouraging  prospect  before  it,  under  its  new  arrangements, 
and  its  numerous  friends  and  patrons  will  rejoice  in  its 
widening  prosperity."  Robert  C.  Fox,  LL.  D.,  is  treas- 
urer. 

The  Newton  Theological  Institution,  Massachusetts, 
Alvah  Hovey,  D.  D.,  president,  was  founded  in  1825,  and 


376  The  Story  of  the  Baptists. 

is  one  of  the  very  best  seminaries  for  the  education  of 
ministers  in  the  land.  Shurtleff  College,  Upper  Alton, 
111.,  was  founded  in  1827,  and  has  a  theological  department 
which  was  originated  in  1862  ;  A  A.  Kendrick  D.  D.,  is 
president.  In  1829  the  Georgetown  College,  Kentucky,  was 
founded  ;  R  M.  Dudley,  D.  D.,is  president.  At  Chicago, 
111  ,  the  University  of  Chicago  was  founded  in  1859,  presi- 
dent, Galusha  Anderson,  D.  D.,  and  the  Baptist  Union 
Theological  Seminary,  in  1867,  G.  W.  Northrup,  D.  D. 

Other  older  institutions  of  learning,  with  their  presi- 
dents, are :  Dennison  University,  Granville,  Ohio,  Alfred 
Owen,  D.  D.,  1831  ;  Richmond  College,  Va.,  1832,  B.  Pur- 
year,  LL.  D.  ;  Wake  Forrest  College,  N.  C.,  1833,  Franklin 
College,  Indiana,  1834,  W.  T.  Scott,  D.  D  ;  Mercer  Uni- 
versity, Macon,  Ga.,  1838,  A.  J.  Battle,  D.  D.,  LL.  D.  ;  How- 
ard College,  Marion,  Ala.,  1842,  Col.  J.  T.  Murfree ;  Baylor 
University,  Texas,  1845,  W.  Carey  Crane,  D.  D.,  LL.  D.  ; 
the  University  at  Lewisburg,  Penn.,  1846,  Rev.  D.  J.  Hill, 
LL.  D. ;  William  Jewell  College,  Liberty,  Mo.,  1849,  witn 
its  Verdeman  School  of  Theology,  1868,  J.  G.  Clark,  LL.  D.; 
Mississippi  College,  Clinton,  1850,  W.  S.  Webb,  D  D.  ; 
Furman  University,  Greenville,  S.  C  ,  1851,  Charles  Manly, 
D.  D. ;  Bethel  College,  Russellville,  Ky.,^852,  J.  H  Fuqua, 
A.  M.,;  Carson  College,  Tennessee,  1853,  W.  B.  Goforth, 
D.  D.  ;  Central  University,  Pella,  Iowa,  1853;  Mt.  Pleasant 
College,  Mo.,  1854,  A.  S.  Worrell,  D.  D. ;  Kalamazoo 
College,  Mich.,  1855,  Kendall  Brooks,  D.  D. ;  La  Grange 
College,  Mo.,  1859,}.  F.  Cook,  LL.  D. ;  McMinnville  Col- 
lege, Oregon,  1858,  Rev.  G.  J.  Burchttt,  A.  M.  ;  Waco 
University,  Texas,  1861,  R.  C.  Burleson  D.  D. ;  Vassar 
College,  New  York,  1861,  S.  L.  Caldwell,  D.  D.,  LL.  D. ; 
Ottawa  University,  Kansas,  in  1866,  Prof.  M.  L.  Ward ;  and 


Baptist  Schools.  377 

University  of  Des  Moines,  1866,  Ira  E.  Kenney,  D.  D. 
All  these  were  founded  prior  to  1867.  There  are  others 
of  later  date:  Monongahela  College,  Penn.,  1871,  C.  S. 
James,  Ph.,  D.  ;  California  College,  1871;  Judson  University, 
Ark.,  1870,  R.  S.  James.  D.  D.,  LL.  D.;  South  Western 
University,  Tenn.,  1874,  George  W.  Jarman,  LL.  D. 

In  the  Year  Book*  are  many  institutions  of  learning, 
modestly  classed,  by  their  own  option,  under  the  head  of 
acadamies,  some  of  them  deserving  a  higher  designation. 
We  name  several :  Hollins  Institute,  Botetourt  Springs,  Va., 
1841,  Prof.  C.  L.  Cocke;  Peddie  Institute,  Hightstown,  N. 
J.,  1867,  Rev.  John  Greene,  A.  M.  ;  Shorter  College,  Rome, 
Ga.,  1873,  L.  R.  Gwaltney,  D.  D. ;  South  Jersey  Institute, 
Bridgeton,  N.  J.,  1869,  H.  K.  Trask,  LL.  D. 

It  is  remarkable  how  many  good  schools  we  have  for 
young  ladies,  and  especially  in  the  South.  Many  young 
ladies  in  the  North,  bent  upon  obtaining  an  education,  and 
yet  contending  feebly  against  the  rigors  of  a  northern  winter, 
would  find  it  to  Iheir  profit  to  seek  for  what  they  want  in 
these  southern  Baptist  schools. 

The  one  school  for  the  training  of  ministers  for  their 
work,  upon  which  southern  Baptists  are,  for  the  most  part, 
concentrating  their  strength,  is  the  Southern  Baptist  Theolog- 
ical Seminary,  Louisville,  Kentucky.  J.  P.  Boyce,  D.  D., 
LL.  D.,  is  president.  It  has  a  large  endowment  and  a  most 
efficient  corps  of  instructors,  among  the  very  best  in  the 
land.  It  was  founded  at  Greenville,  in  1859. 

Among  the  youngest  of  our  theological  seminaries  is 
Crozer,  at  Upland,  Penn.,  H.  G.  Weston,  D.  D.,  president. 
It  was  founded  in  1868.  The  family  of  the  late  John  P. 
Crozer,  with  Samuel  A  Crozer  at  the  head,  have  given 
grounds,  buildings,  and  endowment,  amounting]  to  about 

•  J:  Gi  Walker,  D.  D.,  editor,  1884. 


Baptist  Schools.  -379 

$350,000.  William  Bucknell,  in  memory  of  his  wife,  a  Miss 
Crozer,  built  Pearl  Hall,  the  library  building,  and  gave  a 
large  sum  for  books. 

Baptist  interest  in  education  is  shown  by  the  liberality 
of  our  noble  hearted  men  and  women,  of  means,  whose 
names  and  benefactions  are  too  numerous  to  mention  :  The 
Browns  and  Ives  to  Brown  University  ;  Nicholas  Brown's 
subscriptions  amounting  to  $160,000.  Col.  Albert  Shorter, 
for  Shorter  College,  Ga.,  $150,000.  Gardner  Colby,  to 
Colby  University,  $50,000.  Dr.  Mercer,  for  Mercer  Uni- 
versity, Ga.,  $40,000.  Gov.  Abner  Coburn  towards  the 
endowment  of  the  four  Baptist  academies  in  Maine,  $50,- 
ooo,  and  $100,000  to  Colby  University.  James  B.  Colgate, 
for  grounds,  building  and  endowment  of  Colgate  Acad- 
emy, Hamilton,  New  York,  $85,000,  and  Colgate  and 
Trevor,  for  the  same  object,  $30,000.  Mat  hew  Vassar,  for 
founding  Vassar  Female  College,  Poughkeepsie,  New  York, 
$408,000,  during  his  life,  and  by  will,  $150,000  more.  Col. 
E.  W.  Cook,  for  establishing  Cook  Academy,  Havana,  New 
York,  $123,000.  Hon.  T.  B.  Peddie,  for  Peddie  Institute, 
Hightstown,  New  Jersey,  $50,000.  The  Mulfords  for  South 
Jersey  Institute,  Bridgeton,  New  Jersey,  $50,000.  The 
Overholts,  for  Mount  Pleasant  Institute,  Pennsylvania,  $60,- 
ooo.  The  Hollins  family,  for  Hollins  Institute,  Virginia, 
$19,000.  Gov.  C.  H.  Hardin,  to  Hardin  College,  Missouri, 
$40,000.  Gov.  J.  E.  Brown,  Georgia,  to  the  Southern 
Baptist  Theological  Seminary,  $50,000  ;  which  amount  has 
been  increased,  by  others,  to  $200,000.  Large  amounts  have 
been  given  to  Rochester  University,  New  York  ;  Hon.  Hiram 
Sibley,  $102,000,  John  B.Trevor,  $113.000,  John  H.  Deane, 
$100,000,  Hon.  Wm.  Kelley  and  family,  $38,000,  Gen.  J.  F. 
Rathbone,  $42,000,  J.  B.  Hoyt,  $27,000,  Charles  Pratt,  $25,- 


380 


The  Story  of  the  Baptists. 


ooo,  Jeremiah  Milbank,  $25,000,  J.  F.  WyckofF,  $22,000,  J. 
B.  Colgate,  $20,000,  and  many  others.  A.  E.  Dickinson,  D. 
D.,  by  noble  efforts,  has  just  (1884)  raised  nearly  $100,000 
for  Richmond  College,  Virginia,  as  follows  :  $10,000  to- 
wards a  scholarship-fund  for  ministers' sons ;  nearly  $50.000 
for  the  library  fund  ;  and  over  $40,000  for  the  south  wing 
of  the  college  building,  called  the  "  Jeter  Memorial  Hall," 
in  honor  of  the  late  J.  B.  Jeter,  D.  D. 


REV.  H.  M.  WHARTON, 


See  page  394. 


CHAPTER      XXXI. 

THE  RELIGIOUS  PRESS. 

NE  of  the  greatest  instrumentalities  in  our  growth,  as 
Baptists,  has  been  the  denominational  press.  Like 
all  else  that  is  Baptist,  it  is  independent ;  it  knows 
no  master  save  Christ.  There  is  a  more  important 
part  for  it  to  play  in  the  future  than  in  the  past. 
If  the  evangelization  of  the  world,  and  the  discipline  of  the 
Baptist  hosts  for  efficient  service,  and  their  development  in 
spiritual  life,  be  the  work  before  us,  and  it  is,  then  there  was 
never  greater  need  than  at  present  for  the  powerful  influence 
of  the  religious  paper.  And  he  who  would  help  or  lead  in 
this  great  movement,  whether  minister  or  layman,  must  aid 
and  use  the  press. 

The  Christian  Watchman  is  the  oldest  of  our  Baptist 
papers,  and  was  founded  in  1819,  at  Boston,  Mass.,  by  James 
Loring,  who,  for  many  years,  was  editor  and  proprietor.  It 
was  a  "folio  of  four  pages,"  containing  intelligence  from 
the  churches,  communications  on  theological  and  practical 
topics,  and  a  summary  of  secular  news.  It  met  the  conscious 
wants  of  the  people  at  the  time.  The  more  highly  organized 
religious  newspaper  of  the  present  day  was  not  practicable, 
and  would  hardly  have  been  appreciated.  The  Christian 


382  The  Story  of  the  Baptists. 

Reflector  was  begun  in  1839,  at  Worcester,  by  the  Rev.  Cyrus 
P.  Grosvener,  in  the  interests  of  anti-slavery.  The  Watch- 
man was  never  pro-slavery,  but  conservative.  The  Reflector 
gained  in  circulation,  rivaling  that  of  the  older  journal.  In 
1848  the  sentiment  of  the  denomination  had  advanced  so  far 
in  the  direction  led  by  the  Reflector,  removed  to  Boston  in 
1844,  that  the  Watchman  and  Reflector  were  united,  with 
J.  W.  Olmstead,  D.  D.,  and  William  Hague,  D.  D.,  editors. 
The  Watchman  and  Reflector  was  the  first  Baptist  weekly 
paper  to  enrich  its  columns  by  the  pens  of  paid  correspond- 
ents and  contributors.  The  Christian  Era  was  commenced 
at  Lowell  in  1850,  and  removed  to  Boston.  In  1876,  The 
Watchman  Publishing  Company  was  formed  and  acquired 
both  journals,  and  thus  The  Watchman  of  to-day,  combining 
the  strength  and  representing  in  spirit  its  several  predeces- 
sors, continues  the  mission  begun  in  1819.  John  W.  Olm- 
steadj  D.D.,  is  editor  and  manager;  Lucius  E.  Smith,  D.D., 
and  Joseph  C  Foster,  D.  D.,  are  associate  editors. 

The  Christian  Index  is  published  at  Atlanta,Ga.  by  Harri- 
son, Wharton  and  Co.  16  pp.  Editor,  M.  B.  Wharton,  D.  D. 
Associates:  J.  S.  Lawton,  S.  Henderson,  D.  D.,  D.  Shaver 
D.  D.,  and  Paul  Willis.  It  was  originated  in  1821,  at  Washing- 
ton, D.  C.,  as  The  Columbian  Star.  It  was  moved  to 
Philadelphia  and  edited  as  The  Christian  Index,  by  Dr.  W. 
T.  Brantley  Sr.,  who  transferred  it,  in  1833,10  Dr.  Mercer, 
of  Georgia,  who  presented  it,  in  1840,  to  the  state  convention. 
It  was  edited  from  1833  to  1861,  successively,  by  Rev.  W. 
H.  Stokes,  Dr.  J.  S.  Baker,  J.  F.  Dagg,  T.  D.  Martin,  J. 
Walker,  S.  Landrum,  E.  W.  Warren,  and  S.  Boykin.  It  was 
removed  to  Atlanta  in  1865  and  edited  in  turn  by  Dr.  D. 
Shaver,  Rev.  D.  E.  Butler,  and  Dr.  H.  H.  Tucker. 

Dr.  Boykin  writes,  "  The  present  firm  acquired  possession 
in  1883,  and  its  management  is  such  as  to  make  it  one  of  the 


The  Religious  Press.  383 

most  widely  circulated  and  influential  religious  journals 
among  Baptists.  It  is  eminently  sound  and  sensible  in  its 
denominational  views,  and  a  strong  supporter  of  Baptist 
sentiments.  Its  chief  editor  is  a  man  of  power,  and  Drs. 
Shaver  and  .Henderson  are  men  of  extensive  learning,  great 
ability  and  high  literary  distinction.  It  has  exerted  a  won- 
derful influence  in  promoting  the  growth  and  prosperity  of 
of  the  Baptist  denomination  in  Georgia." 

The  Christian  Secretary  was  first  issued  February  2, 
1822,  Rev.  Elisha  Cushman,  Sr.,  editor.  It  was  then  16  by 
19,  and  is  now  28  by  42  inches.  Mr.  Cushman  was  succeeded 
by  Rev.  Gurdon  Robins,  in  1824,  and  Mr.  Robins  by  Deacon 
Philemon  Canfield,  in  1829.  In  1837  it  was  united  with 
the  Gospel  Witness,  of  New  York,  but  owing  to  dissatisfac- 
tion, the  publication  of  the  Secretary  was  resumed  in  1838, 
by  its  first  editor.  Upon  his  death,  in  October  following,  his 
son  took  charge  till  1840,  when  Mr.  Normand  Burr  became 
editor  and  proprietor,  till  his  death  in  1861.  Rev.  E. 
Cushman  succeeded  him  uutil  his  death,  January  4,  1876, 
when  the  paper  passed  into  the  hands  of  S.  D.  Phelps,  D.  D., 
who  is  still  proprietor  and  senior  editor.  For  some  time  his 
son,  Dryden  W.  Phelps,  was  assistant  editor.  Messrs.  S.  E. 
Phelps  and  Rev.  E.  P.  Bond,  are  now  associate  editors. 

"  The  Examiner"  published  in  New  York,  by  Bright, 
Church  and  Company,  is  "by  many  thousands,  the  most 
widely  circulated  Baptist  newspaper  in  the  world."  "  It 
has  always  had  a  strong  denominational  character,  and  has 
fearlessly  maintained  the  distinguishing  doctrines  of  the  old 
Baptist  faith.  Its  aim  has  been  to  be  as  complete  as  it  could 
be  made  in  all  the  departments  that  belong  to  a  first-class  news- 
paper; to  deal  with  the  great  questions  of  social  and  political, 
as  well  as  Christian  life ;  to  present  the  news,  with  comments, 


384  The  Story  of  the  Baptists. 

from  a  Christian  stand-point ;  and  to  do  it  with  the  fullness, 
freshness,  and  force,  that  ought  to  characterize  the  very  best 
class  of  religious  newspapers." 

It  originated  in  1823,  at  Utica,  in  the  New  York  Bap- 
tist Register,  which  was  united  afterwards  with  the  Recorder. 
Edward  Bright,  D.  D.,  and  S.  S.  Cutting,  D.  D.,  bought 
the  Register  and  Recorder  in  1855,  and  became  its  editors, 
changing  its  name  to  The  Examiner.  It  had  a  circulation 
of  ten  thousand,  and  was  a  four-page  paper.  The  next  year 
Dr.  Cutting  withdrew,  leaving  Dr.  Bright  sole  editor,  which 
position  he  has  occupied  ever  since.  In  the  first  ten  years  of 
Dr.  Bright's  management,  the  circulation  doubled. 

In  1865  the  New  York  Chronicle,  owned  and  edited  by 
Dr.  P.  Church,  was  united  with  The  Examiner  under  the 
name  of  The  Examiner  and  Chronicle.  In  1869,  it  reached 
its  present  size,  that  of  a  seven-column,  eight-page  paper. 
The  paper  has  resumed  its  former  name  of,  The  Examiner. 

In  1825,  the  Religious  Herald  was  established  in 
Richmond,  Va.  Its  projectors  and  editors  were  Eli  Ball  and 
Henry  Keeling,  and  R.  B.  Semple,  Andrew  Broaddus,  J.  B. 
Taylor,  and  others,  who  were  then  the  chief  men  among  the 
Virginia  Baptists.  For  over  thirty  years  the  Herald  was 
owned  and  edited  by  Wm.  Sands,  a  Baptist  layman  of  great 
wisdom  and  excellence.  A  few  months  after  the  close  of 
the  war,  the  paper  passed  into  the  hands  of  Drs.  J.  B.  Jeter 
and  A.  E.  Dickinson.  With  their  main  purpose  in  view  to 
make  it  "  a  common  medium  for  the  Baptists,"  they  pushed 
their  circulation  in  the  North  as  well  as  in  the  South.  Hence, 
Dr.  Dickinson  has  attended,  for  the  past  eighteen  years,  most 
of  the  larger  meetings  of  the  Baptists  at  the  North.  The 
Herald  has  sought  to  unify  the  Baptist  sentiment  of  the 
country,  and  has  had  the  honor  of  making  the  two  sections 


The  Religious  Press.  385 

know  each  other  better.  W.  E.  Hatcher,  D.  D.,  is  now 
associated  with  Dr.  Dickinson  in  the  editorial  management 
of  the  paper,  and  never  in  all  its  history  has  the  Herald  been 
more  prosperous  than  it  is  at  present.  It  is  read  in  almost 
every  neighborhood  in  the  South,  and  has  troops  of  friends 
in  the  North. 

Zion's  Advocate  is  the  organ  of  the  Baptists  of  Maine ; 
H.  S.  Burrage,  D.  D.,  is  proprietor  and  editor.  It  originated 
in  1828  with  Rev.  Adam  Wilson.  J.  Ricker  took  charge 
from  1838  to  1842,  whe*n  Dr.  Wilson  resumed  control,  aided 
by  Rev.  L.  Colby.  Prof.  S.  K.  Smith  became  owner,  and 
issued  it  in  1848  as  Zioris  Advocate  and  Eastern  Watchman. 
The  latter  half  of  the  name  was  dropped  in  1884.  Prof.  J. 
B.  Foster  edited  it  for  eight  years,  when  W.  H.  Shailer,  D. 
D.,  became  editor  and  proprietor  assisted  by  J.  W.  Colcord. 
The  office  was  burned  during  ihe  great  fire  at  Portland,  in 
1866.  The  paper  had  been  already  issued.  The  next  week 
a  small  sheet  was  published,  and  the  week  after  that,  the 
paper  appeared  as  usual.  The  Advocate  came  into  the  hands 
of  its  present  scholarly  editor,  in  1873,  and  became  an  eight- 
column  paper  in  1877  It  has  had  great  influence  in  the 
enlargement  and  elevation  of  the  Baptist  churches  in  Maine, 
and  with  firmness,  but  courtesy,  it  has  maintained  "  the  faith 
once  delivered  to  the  saints." 

The  Journal  and  Messenger  was  first  issued  at  Cincinnati, 
Ohio,  July  2  2nd,  1831,  as  the  Baptist  Weekly  Journal  of  the 
Mississippi  Valley,  Prof.  J.  Stevens,  D.  D.,  editor.  In  1850 
The  Christian  Messenger,  Indiana,  was  united  with  it  and  its 
present  name  assumed.  In  1856  the  Central  Baptist  Press 
Company  was  formed,  and  purchased  the  paper,  and  Rev.  G. 
Cole  was  editor  till  1865,  when  Rev.  T.  J.  Melish  was  in- 
stalled. In  1872  J.  R.  Baumes,  D.  D.,  succeeded  him.  In 
1876  G.  W.  Lasher,  D.  D.,  purchased  all  the  stock  and 


386  The  Story  of  the  Baptists. 

property  of  the  company,  and  became  editor,  proprietor  and 
publisher,  continuing  in  that  relation  until  the  present  time. 
The  paper  is  a  large  quarto,  thirty-five  by  forty-seven 
inches,  with  fifty-six  columns,  and  its  circulation  is  exceeded 
by  only  three  others  of  our  denominational  papers.  Its 
special  field  is  Ohio,  Indiana,  West  Virginia,  and  the  great 
and  growing  states  beyond  the  Mississippi. 

The  Biblical  Recorder,  the  organ  of  the  Baptists  of  North 
Carolina,  was  established  by  Rev.  Thomas  Meredith  in  1834. 
It  has  now  5100  regular  subscribers,  and  its  circulation  while 
confined,  principally,  to  the  state,  extends  to  all  parts  of  the 
Union,  and  to  the  mission-stations  of  the  Southern  Baptist 
Convention.  The  paper  is  conservative, honest  and  outspoken, 
has  little  use  for  the  new  theories  and  issues,  and  vigorously 
contends  for  the  old  and  established  principles  of  Baptist 
churches.  Rev.  C.  T.  Bailey,  D.  D.,  is  editor,  and  C.  S. 
Farriss,  associate.  It  is  published  at  Raleigh,  by  Edwards, 
Broughton  &  Co.,  "  never  clubs  with  other  journals,  and 
publishes  no  immoral  or  quack  advertisements." 

The  Tennessee  Baptist  was  originated  in  Nashville,  in 
1835,  with  R-  B-  c-  Howell,  D.  D.,  as  editor.  In  1843  J-  R- 
Graves,  LL.  D.,  became  proprietor  and  editor.  Under  his 
management,  the  paper  prospered  beyond  precedent.  It 
Became  a  large  folio.  In  1861  its  circulation  was  in  all  the 
southern  states,  and  the  largest  of  any  Baptist  paper  in 
America.  After  the  war,  its  publication  office  having  been 
burned,  and  its  assets  ($52,000)  destroyed,  it  was  re-estab- 
lished and  has  since  reached  a  circulation  of  10,000.  It  is 
an  unfaltering  advocate  of  the  old  landmarks  of  Baptist  faith 
and  practice,  of  Christian  education  and  missions.  Its  editor 
is  the  oldest  editor  in  the  United  States,  has  had  the  longest 
unbroken  connection  with  the  same  paper.  The  decided  and 


The  Religious  Press.  387 

consistent    denominationalism   of   the   south,    it    is    freely 
admitted,  is  largely  due  to  the  influence  of  this  paper. 

The  Michigan  Baptists,  with  but  slight  interim,  have 
sustained  a  denominational  state  paper  for  nearly  half  a  cen- 
tury, known  most  of  the  time  as  the  Christian  Herald.  Rev. 
M.  Allen,  Rev.  G.  W.  Harris,  Prof.  Ten  Brook,  and  O.  S. 
Gulley,  were  familiar  names  connected  with  its  early  history, 
and  later,  Dr.  E.  Olney,  and  Revs.  Curtess  and  Clark.  In 
1866,  the  latter,  to  the  disappointment  of  many,  sold  the 
Herald  to  the  Chicago  Standard..  The  present  proprietor, 
Rev.  H.  L.  Trowbridge,  began  its  publication  in  1870,  as 
an  aid  to  educational  work  of  the  state,  as  carried  on  by  the 
Kalamazoo  College.  The  coming  of  a  state  paper  to  the  homes 
of  the  Baptists  of  Michigan  was  so  acceptable  and  their  co-ope- 
ration so  hearty,  that  very  soon  the  paper  was  published  weekly, 
and  was,  by  vote,  made  the  official  organ  of  the  denomination. 
Its  growth  and  usefulness,  in  promoting  missions  and  educa- 
tion, have  often  been  subjects  of  congratulatory  resolutions. 
It  is  an  eight-page,  56-column  paper,  and  published  at 
Detroit,  in  its  own  building. 

Ford's  Christian  Repository  and  Home  Circle,  was 
established  by  Rev.  J.  L.  Waller,  LL.  D.,  in  Louisville, 
Kentucky,  in  1852.  S.  H.  Ford,  LL.  D.,  soon  after 
became  its  sole  proprietor  and  editor.  In  1855  Dr.  Ford, 
married  Miss  Sallie  Rochester,  who  became  editor  of  the 
family  department.  She  wrote  the  serial,  "Grace  Tru- 
man," published  by  Sheldon,  whose  influence  has  been  very 
great.  The  Repository  aims  at  combining  the  features  of  a 
review,  a  historic  memorial,  and  a  family  magazine.  It  has 
absorbed  The  Baptist  Memorial,  The  Mothers'  Journal,  and 
The  Home  Circle,  and  is  now  thought  to  be  the  most  widely 
circulated  religious  monthly  magazine  in  America.  It  was 
removed  to  St.  Louis,  Missouri,  in  1871. 


388  The  Story  of  the  Baptists. 

The  Standard  was  established  in  Chicago,  Illinois,  in 
1853,  as  The  Christian  Times.  For  three  months  it  was  con- 
ducted by  J.  C.  Burroughs,  D.  D.  Mr.  Edward  Goodman 
the  present  senior  proprietor,  became  connected  with  it,  as 
agent,  from  the  first.  In  1883  it  was  purchased  by  Rev. 
Leroy  Church,  and  Justin  A.  Smith,  D.  D. ,  who  became 
joint  proprietors  and  editors.  Mr.  Goodman  and  Mr. 
Church  finally  became  proprietors,  with  Dr.  Smith  editor- 
in-chief,  which  position  he  has  now  held  continuously  for 
thirty-one  years.  In  1875  J.  S.  Dickerson,  D.  D.,  purchased 
the  interest  of  Mr.  Church,  and  the  firm  of  Goodman  and 
Dickerson  was  formed.  Dr.  Dickerson's  interest,  at  his  death, 
in  1876,  passed  to  his  widow,  Mrs.  E.  R.  Dickerson.  J. 
Spencer  Dickerson  is  now  one  of  the  firm.  The  Standard  is 
a  Baptist  paper  of  national  circulation,  but,  especially,  the 
organ  for  the  denomination  in  the  North-west.  It  now 
ranks  second  in  the  number  of  its  subscribers  and  readers 
in  the  list  of  American  Baptist  journals. 

The  Baptist  Weekly,  New  York,  A.  S.  Fatten,  D.  D., 
editor,  and  Dr.  R.  T.  Middleditch,  associate,  is  devo'ted  to  the 
promotion  of  Christianity,  as  held  by  the  Baptists.  The 
American  Baptist,  issued  in  1857,  Rev.  W.  Walker,  editor, 
was  the  organ  of  the  Free  Mission  Society.  Dr.  Brown  first 
assisted  Mr.  Walker,  and  then  became  editor-in-chief, 
assisted  by  Rev.  J.  Duer.  In  1872  Dr.  Brown  went  to 
Japan.  The  paper  under  him  was  opposed  to  all  secret 
societies,  to  clergymen  receiving  honorary  titles,  and  to 
human  slavery.  Dr.  Patton  bought  it  in  1872,  enlarged  it 
to  a  quarto,  and  greatly  improved  it.  He  dropped  the 
specialties,  and  made  it  broad  in  its  scope.  "  It  earnestly 
maintains  the  distinctive  principles  and  practices  of  the 
Baptists." 


The  Religious  Press.  389 

In  1864  the  minds  of  many  prominent  Baptists  in  the 
vicinity  of  Philadelphia  became  impressed  with  the  necessity 
of  a  paper  which  should  be  issued  in  Philadelphia,  and  which 
should  represent,  especially,  the  interests  of  the  denomination 
in  Pennsylvania,  New  Jersey,  Delaware,  and  the  region  of 
which  Philadelphia  is  the  centre.  With  this  view  a  sum  was 
raised,  mainly  through  the  efforts  of  Dr.  B.  Griffith,  and 
placed  in  the  hands  of  the  American  Baptist  Publication 
Society  as  a  basis  for  the  paper.  The  publication  of  the 
National  Baptist  commenced,  January,  1865.  It  is  not  im- 
possible that  the  name  of  the  paper  reflected  the  prevailing 
sentiment  of  the  times,  and  was  meant  to  emphasize  the  fact 
that  the  United  States  was  a  nation.  Its  editors  have  been 
Geo.  W.  Anderson,  D.  D.,  Kendall  Brooks,  D.  D.,  Lemuel 
Moss,  D.  D.,  and  H.  L.  Way  land,  D.  D.  Dr.  Wayland  be- 
came editor  in  1872,  and  has  remained  in  charge  of  the 
paper  to  the  present  time.  He  has  rare  qualifications  for  the 
manifold  duties  of  an  editor,  has  conducted  the  Baptist 
with  marked  ability,  and  has  spared  "neither  toil  nor  money 
to  make  it  the  first  class  paper  that  it  is  to-day.  Among  the 
assistant  editors  have  been  J.  Stockbridge,  D.  D.,  J.  Eugene 
Reed,  A.  M.,  and  Rev.  Philip  Berry.  At  present,  E.  P. 
Anderson,  A.  M.,  is  the  literary  editor,  Mrs  A.  B.  Bosson, 
editor  of  the  family  department,  and  Theo.  Felsberg,  busi- 
ness manager.  With  the  beginning  of  1883  the  paper  be- 
came an  individual  enterprise,  having  been  purchased  by  Dr. 
Wayland.  Its  circulation  is  constantly  increasing,  having 
doubled  within  the  last  six  years. 

The  Texas  Baptist  Herald  has  Rev.  J.  B.  Link  proprie- 
tor and  editor,  and  Rev.  O.  C.  Pope,  D.  D.,  as  assistant. 
The  close  of  the  war  found  Texas  practically  without  a 
Baptist  paper.  Rev.  J.  B.  Link,  by  urgent  request,  issued 
the  Herald  first  in  December,  1865.  It  appeared  occasion- 


590  The  Story  of  the  Baptists. 

ally  until  July,  1866,  when  it  became  a  weekly.  Irregular 
mails,  scarcity  of  railroads,  (there  being  not  over  200  miles 
in  the  state,)  Houston  the  head-quarters  of  the  paper,  a  visita- 
tion of  the  yellow  fever  in  1867,  and  a  small  capital  of  only 
$200,  were  some  of  the  difficulties  to  contend  with.  The 
paper  has,  however,  paid  its  way,  and  yielded  something  be- 
sides. In  1883  it  was  moved  to  Austin,  and  has  a  circulation 
of  5000.  A  very  large  part  of  Baptist  prosperity  in  the  state 
can  be  ascribed  to  the  influence  of  this  excellent  journal. 

The  Central  Baptist,  St.  Louis,  Mo.,  is  the  out-come  of 
the  Missouri  Baptist  Journal  and  The  Record.  Rev.  A.  A. 
Kendrick,  editor  of  the  Record  suggested,  in  the  interests  of 
harmony,  their  consolidation  which  was  effected  in  1868,  and 
the  present  name  chosen.  The  Baptists  united,  and  increased 
activity  discovered  itself  in  all  denominational  enterprises. 
The  editor-in-chief,  J.  H.  Luther,  was  assisted  successively 
by  Revs.  Norman  Fox,  A.  A.  Kendrick,  and  W.  Pope  Yea- 
man.  "  No  paper  in  the  United  States  has  made  for  itself  a 
nobler  reputation,  as  the  champion  of  religious  freedom,  the 
advocate  of  mental  and  moral  culture,  and  the  defender  of 
distinctive  Baptist  principles.  In  three  years  and  a  half  its 
circulation  had  reached  its  eighth  thousand.  In  1875,  W. 
Pope  Yeaman,  D.  D.,  and  Rev.  W.  J.  Patrick  became  sole 
editors  and  for  some  two  years  it  was  published  by  the  Western 
Baptist  Publishing  House.  Mr.  Patrick  retired  the  same 
year,  and  Dr.  Yeaman,  in  1877,  the  latter  having  been  assis- 
ted by  Rev.  Mr.  Abbott  and  Rev.  W.  Ferguson.  Mr. 
Ferguson  became  sole  proprietor  and  editor,  with  Rev. 
J.  C.  Armstrong  as  associate.  The  paper  was  purchased  in 
1882  by  Rev.  W.  H.  Williams,  since  which  time  its  influence 
and  circulation  have  been  steadily  increasing.  Rev.  G.  W. 
Hyde,  associate  editor,  and  Rev.  Harvey  Hatcher,  field 
editor. 


The  Religious  Press.  391 

The  Baptist  Cornier  was  established  in  1869  under  the 
name  of  The  Working  Christian,  at  Yorkville.  It  was  re- 
moved in  a  year  or  two  to  Charleston,  and  afterwards  to 
Columbia  where  it  was  published  for  several  years.  In  1877 
the  name  was  changed  to  The  Baptist  Courier  and  in  1879 
it  was  removed  to  its  present  location,  Greenville,  where 
it  has  had  an  uninterrupted  period  of  prosperity.  Its  circu- 
lation has  steadily  grown  since  it  was  purchased  by  its  present 
senior  proprietor,  in  1878,  and  now  has  attained  a  circulation 
far  beyond  that  which  any  Baptist  paper  has  ever  enjoyed  in 
South  Carolina.  It  is  edited  by  James  A.  Hoyt  and  \V.  W. 
Keys,  with  Dr.  James  C.  Furman,  as  associate  editor. 

The  Alabama  Baptist  was  established  at  Marion,  in 
1874,  by  the  state  convention.  It  was  edited  gratuitously 
by  E.  T.  Winkler,  D.  D.,  with  E.  B.  Teague  and  J.  J.  D. 
Renfroe,  D.  D.,  as  associates.  In  1877,  Rev.  J.  L.  West 
was  appointed  publisher  and  business  manager.  In  January, 
1878,  the  paper  was  moved  to  Selma.  In  1879,  ^  became 
the  property  of  Rev.  J.  L.  West,  who  is  sole  editor  and 
proprietor.  Under  his  earnest  effort  it  has  attained  an 
extensive  circulation  in  the  state,  and  has  proved  a  power  for 
good,  within  its  sphere. 

In  January,  1882,  J.  M.  Robertson,  D.  D.,  of  Alabama, 
bought  the  Baptist  Sun  and  the  Baptist  Beacon  and  con- 
solidated them  under  the  name  of  American  Baptist  at 
Chattanooga,  Tennessee.  In  July,  1882,  Dr.  Robertson  pur- 
chased the  Baptist  Reflector  established  in  1874,  and  changed 
the  name  of  his  paper  to  the  American  Baptist  Refltctor.  The 
combined  circulation  was  then  3,500,  while  now  it  is  7,983, 
chiefly  in  Tennessee,  Georgia  and  Alabama.  E.  T.  Winkler, 
D.  D.,  LL.  D.,  was  a  regular  contributor  till  his  death,  and 
others  are,  J.  M.  Pendleton,  D.  D.,  M.  Hillsman,  D.  D.,  J. 
C.  Hiden,  D.  D.,  Wm.  Norton,  of  England,  J.  T.  Christian, 


392  The  Story  of  the  Baptists. 

A.  M.,  Rev.  R.  A.  Venable,  Rev.  W.  M.  Bridges,  and  Rev. 
Wm.  Huff. 

The  American  Battle  Flag,  St.  Louis,  Mo.,  D.  B.  Ray, 
D.  D.,  editor  and  proprietor,  is  a  large  eight-page  religious 
paper.  It  was  first  issued  in  1877,  and  conducted  at  La 
Grange  for  over  two  years,  then  removed  to  St.  Louis.  It 
was  first  called  the  Baptist  Battle  Flag,  but  for  five  years  has 
borne  its  present  name.  It  was  originated  by  Dr.  Ray.  The 
leading  design  of  the  Flag  is  to  develop  our  points  of 
denominational  truth  more  aggressively  than  any  other 
Baptist  paper  west  of  the  Mississippi.  The  editor  is  a  Bap- 
tist author,  and  church  historian  of  note. 

The  Baptist  Record,  Clinton,  Miss.,  was  established  in 
1877,  by  the  state  convention.  Prof.  M.  T.  Morton  was 
proprietor,  and  Elder  J.  B.  Gambrell  was  elected  editor. 
From  the  first,  the  paper  was  devoted  to  the  unification  and 
development  of  Baptists  of  the  state.  Good  success  has 
attended  its  efforts.  It  was  the  first  paper  in  the  state  to 
advocate  prohibition,  and  has  always  been  an  outspoken 
temperance  advocate.  Missions  and  education  have  been 
leading  questions  in  its  columns,  as  has  also  the  elevation  of 
the  colored  race.  Now  in  its  eighth  year  it  enjoys  a  good 
patronage,  and  a  steady  growth.  Rev.  J.  B.  Gambrell  and 
Prof.  Geo.  Wharton  are  proprietors  and  editors. 

The  Baptist  Review  is  a  quarterly,  owned  and  conducted 
by  J.  R.  Baumes,  D.  D.,  at  Cincinnati,  Ohio.  In  1876,  Dr. 
Baumes  retired  from  the  Journal  and  Messenger.  In  a  year 
or  two  afterward  he  began  the  publication  of  the  Review, 
intended  for  ministers  and  intelligent  members.  It  has  been 
a  success.  It  has  been  conducted  with  ability,  and  has  a 
paying  list  of  subscribers. 

The  Child's  Gem  is  a  weekly  Baptist  illustrated  Sunday 
school  paper  for  primary  classes,  published  and  edited  by  S. 


The  Religious  Press.  393 

Boykin,  D.  D.,  Macon,  Ga.  It  is  now  in  its  sixth  year  and 
has  a  large  circulation.  Few,  if  any,  papers  are  better 
adapted  to  intelligent  children  from  six  to  ten.  It  contains 
the  International  S.  S.  Lessons,  and  is  handsomely  printed. 

In  1879,  Rev.  J.  K.  Richardson,  urged  on  by  his 
brethren  who  thought  that  there  was  need  and  that  he  was 
the  man,  issued  a  prospectus  for  a  paper  to  be  devoted  to  the 
interests  of  the  Vermont  Baptist  Convention.  The  recep- 
tion of  the  prospectus  encouraged  him  to  issue  the  first  num- 
ber of  the  Vermont  Baptist,  February,  1879,  at  Rutland,  Vt. 
It  has  been  regularly  issued,  monthly,  ever  since.  Its  aim 
has  not  been  to  supersede,  but  to  supplement  other  Baptist 
papers,  and  in  cases  where  others  were  not  taken,  and  such 
cases  are  too  numerous,  to  do  a  work  that  can  only  be  done 
by  a  faithful,  consistent  Baptist  paper.  The  paper  therefore 
aims  to  present,  in  the  most  attractive  and  readable  manner, 
such  matter  as  will  be  likely  to  build  up  a  strong  Christian 
and  Bible  Baptist  character  and  the  Baptist  churches  of  the  state. 

The  Arkansas  Evangel  was  started  by  a  stock  company 
February  8,  1881 ,  with  B.  R.  Womack,  D.  D.,  as  editor,  at 
Russellville.  Mr.  Womack  had  been  editor  and  publisher  of 
the  Baptist  Reflector,  Nashville,  Tenn.  At  the  end  of  the 
year  the  Evangel  was  turned  over  to  Dr.  Womack.  If  is  a 
four-page  thirty-two  column  paper,  devoted  exclusively  to 
Baptist  interests  in  the  state.  It  has  built  up  state  mission- 
work  to  three  times  what  it  was,  and  by  its  constant  ad- 
vocacy of  foreign  missions  has  increased  the  contributions  of 
the  people.  Through  it  the  denomination  is  aroused  to  the 
necessity  of  founding  a  state  Baptist  college.  Baptist  pro- 
gress in  the  state  during  the  last  three  years  has  been  great, 
mainly  through  the  influence  of  the  Evangel.  A.  S.  Worrell 
is  associate  editor. 

The  publication  of  the  Indiana  Baptist  was  begun  at 
Indianapolis,  September  i.  1881,  by  Rev.  G.  H.  Elgin  and 


394  The  Story  of  the  Baptists. 

N.  M.  Chaille,  both  young,  and  natives  of  Indiana,  and,  from 
their  conversions,  deeply  interested  in  Baptist  progress  in  the 
state.  The  Baptist  had  its  origin  in  a  conviction  on  their 
part  that  a  dollar  paper  devoted  to  the  interests  of  the  Bap- 
tists in  Indiana  would  be  encouraged.  Their  hopes  have 
been  more  than  realized.  It  is  not  yet  three  years  old  and 
has  a  bona  fide  circulation  of  four  thousand,  and  gradually 
growing.  It  more  than  paid  expenses  from  the  very  start. 
It  has  had,  and  still  enjoys,  the  most  hearty  support  of  the 
entire  denomination  in  the  state,  by  which  it  has  been 
adopted  as  the  organ.  Rev.  H.  E.  Stetson  is  Mr.  Elgin's 
assistant,  as  editor,  and  Mr.  Chaille  is  business  manager. 

The  Kansas  Baptist  is  published  and  edited  by  L.  H. 
Holt,  at  Clay  Centre.  It  has  been  issued  since  September  i, 
1882,  received  with  favor  and  supported.  It  is  a  monthly, 
but  the  demand  is.  so  strong  for  a  weekly,  that  arrangements 
are  now  completed  to  combine  it  with  The  Nebraska  Visitor, 
and  make  it  a  weekly.  The  combined  papers  will  be  issued 
under  the  name  of  The  Western  Baptist,  L.  H.  Holt  and 
George  Sutherland,  editors  and  proprietors,  and  begin  with 
a  circulation  of  2,500. 

On  the  ist  of  September,  1883,  the  first  issue  of  The 
Baltimore  Baptist  appeared.  It  was  the  fruit  of  the  convic- 
tion of  Rev.  H.  M.  Wharton,  the  editor,  that  a  Baptist  paper 
was  necessary  to  the  progress  of  the  Baptist  cause  in  Mary- 
land. It  was  the  successor  of  The  Baptist  Nation,  edited  at 
Washington,  by  Rev.  M.  C.  Thwing,  and  Mr.  Wharton's  own 
church  paper.  Its  circulation  is  3,100  and  extends  mainly 
through  Maryland,  Delaware  and  Virginia.  Rev.  A.  C. 
Barron  is  the  able  associate  editor,  and  F.  H.  Kerfoot,  D.D., 
is  special  contributor.  The  portrait  of  Mr.  Wharton  appears 
as  the  youngest  Baptist  journalist. 

Among  the  other  denominational  papers  in  America,  too 
numerous  to  mention,  are  the  following:  The  Western 


The  Religious  Press.  395 

Recorder  and  also  the  American  Baptist,  A.  C.  Caperton, 
D,  D.,  editor,  Louisville,  Ky.,  The  Banner  of  Truth,  Rev. 
G.  W.  Fears,  Corinth,  Miss.,  The  Baptist  Beacon,  R  W.  J. 
Crawford,  Salem,  Ore.,  The  Baptist  Journal,  Rev.  A.  R. 
Griggs,  Marshall,  Texas,  The  Baptist  Messenger,  J.  W. 
Cater,  Tennessee,  The  Baptist  Messenger,  J.  J.  Spelman, 
Jackson,  Miss.,  The  Blue  Ridge  Baptist,  D.  B.  Nelson, 
Hendersonville,  N.  C.,  The  Canadian  Baptist,  E.  W.  Dad- 
son,  B.  A.,  Toronto,  Ont.,  The  Christian  Messenger,  S.  Sel- 
don,  Halifax,  N.  S.,  the  Christian  Visitor,  J.  E.  Hopper, 
D.  D.,  St.  Johns,  N.  B.,  The  Georgia  Baptist,  Rev.  W.  J. 
White,  Angusta,  the  African  Expositor,  Rev.  N.  F.  Roberts, 
Raleigh,  N.  C.,  the  Baptist  Pioneer,  E.  M.  Brawley,  Clin- 
ton, Miss.,  the  Herald  of  Truth,  G.  S.  Abbott,  D.  D.,  Oak- 
land, Cal.,  the  Missionary  Baptist,  C.  C.  Dickinson,  Mem- 
phis, Tenn.,  The  Southern  Baptist,  Rev.  A.  Greasett, 
Meridian,  Miss.,  The  Texas  Baptist)  Drs.  Hayden  and 
Anderson,  Dalas. 

The  Baptist  press  of  America  is  of  a  high  order,  and 
calculated  to  elevate  and  extend  the  churches  of  Christ. 
But  this  cannot  be  done  unless  the  people  read  the  papers. 
While  the  aggregate  circulation  is  large,  yet  it  is  not  half 
what  it  should  be.  There  are  scores  of  people  who  have  no 
religious  paper,  while  a  denominational  paper  is  indispensa- 
ble in  every  family.  It  is  useless  to  plead  poverty,  all  are 
able.  It  is  worse  to  plead  "  pressure  of  business"  and  "  no 
time  to  read."  There  are  some  things  for  which  time  must 
be  taken,  and  this  is  one.  There  are  things  not  to  be  ne- 
glected even  for  business,  and  among  them,  the  cultivation 
of  the  mind  and  heart.  The  Religious  Press  is  one  of  the 
most  important  of  auxiliaries  to  the  accomplishment  of  this 
grand  purpose.  If  the  church  is  more  important  than  the 
world,  and  if  eternal  things  are  of  more  moment  than  tem- 
doral  things,  then,  at  least,  one  religious  paper  should  be 
weekly  read  and  digested. 


CHAPTER  XXXII. 

FUTURE   PROSPECTS   AND   PRESENT   OBLIGATIONS. 

>HE  Baptists  throughout"  the  world  number  (1884) 
33,007  churches,  20,620  ministers,  and  3,000,389 
members.  The  greater  part  of  these  are  in  the 
United  States:  27,913"  churches,  17,327  ordained 
ministers,  and  2,474,771  church  members.  There 
have  been  111,932  baptisms  in  the  last  year  in  this  country, 
where  the  annual  average  number  of  baptisms  for  the  last  ten 
years  has  been  about  100,000. 

This  enumeration  does  not  include  those  denominations 
that  immerse,  and  that  may  be  considered,  for  this  and  other 
reasons,  as  branches  of  the  Baptist  family.  For  example  : 
Free-will  Baptists,  (open  communion,)  76,706;  Disciples,  or 
Campbellites,  846,300  ;  *  Seventh  day  Baptists,  8,606 ; 
Tunkers,  90,000;  Adventists,  114,141  ;  Six-principle 
Baptists, 2, 075  ;  Church  of  God,  or  Winebrennerians,  45,000, 
in  all,  1,182,828;  and  with  the  Regular  Baptists,  a  grand 
total  of  3,657,599  in  the  United  States,  of  a  number  lar- 
ger than  the  population  of  the  country  at  the  time  of  the 
war  for  Independence. 

Besides  a  large  number  in  Pedobaptist  churches  who 
hold  our  views  in  reference  to  baptism  in  practice  or  in  the- 
ory, and  our  principles  are  gaining  ground. 

*  According  to  their  own  estimate. 


Future  Prospects  and  Present  Obligations.  397 

The  first  Baptist  Sunday-school  for  religious  instruction 
was  established  in  the  Second  Baptist  church,  Baltimore,  Md., 
in  1804.  Now,  1884,  there  are  in  the  United  States  15,939 
Sunday-schools,  with  134,395  officers  and  teachers,  and 
1,118,129  scholars,  reporting  for  the  year  14,216  baptisms, 
and  $6,996,105.66  contributions. 

Baptist  people  and  principles  have  already  exerted  a 
blessed  influence  far  beyond  the  limits  of  their  own  denomi- 
nation. The  Baptists  have  laid  the  world  under  incalculable 
obligation,  and  truths  held  by  them  have  been  like  leaven 
in  the  midst  of  Papal  and  Pedobaptist  errors.  Baptist 
authors  have  adorned  every  branch  of  literature.  The 
doctrine  of  civil  and  religious  liberty  once  contended  for  by 
the  Baptists  almost  alone,  is  now  maintained  as  well  by  other 
denominations  of  Christians,  has  become  the  heritage  of 
many  nations,  and  the  hope  of  the  oppressed  in  all  the 
earth.  Baptists  were  the  first  to  inaugurate  the  great  mission- 
ary movement  among  Protestants,  and  to  arouse  Christians 
to  engage  in  this  glorious  work.  They  have  taken  a  promi- 
nent part  in  the  translation  of  the  Bible  into  the  languages  of 
the  nations  of  the  earth,  and  in  its  general  distribution  both 
at  home  and  abroad.  They  were  the  leaders,  says  Dr.  Philip 
Schaff,  in  the  great  work  of  modern  Bible  revision.  A 
Baptist  minister,  Joseph  Hughes,  first  suggested  the  idea  of 
a  society  for  the  circulation  of  the  Bible  throughout  the 
world.  John  Canne,  a  Baptist  minister,  was  the  first  to 
prepare  and  publish  the  Bible  with  scriptural  reference  in 
the  margin,  throughout. 

If  so  much  has  been  accomplished  in  the  past,  by  a  few, 
hindered  by  severe  persecution  and  opposition,  how  much 
more  should  be  achieved  to-day  with  our  increased  abilities, 
and  great  opportunities  1 


398  The  Story  of  the  Baptists. 

Some  one  has  made  the  curious  calculation  that  since 
the  Baptists  in  this  country  increased  from  25,000  in  1776  to 
1,800,000  in  1876,  that  they  will  number  in  1976,  at  the 
same  rate  of  growth,  130,000,000.  Such  an  estimate  is  almost 
incredible,  but,  when  we  hear  Joseph  Cook  discourse  upon 
the  vast  extent  and  boundless  resources  as  well  as  the  glorious 
future  prospects  of  our  country,teeming  with  an  immense  popu- 
lation, such  a  growth  of  the  Baptist  denomination  is  not  to  be 
regarded  as  improbable.  It  is  only  necessary  for  our  de- 
nominational growth  in  the  future,  to  be  as  in  the  past,  in 
order  to  realize  it  all.  There  are  evidently  great  possi- 
bilities before  us  as  a  denomination.  Dr.  W.  R.  Williams 
says  that  Krummacher  remarked  to  an  eminent  American 
Baptist  that  the  Baptists  had  "  a  future."  It  is  to  be  greatly 
hoped  that  our  "future"  may  be  worthy  of  the  glorious 
past. 

But  whether  this  prospective  greatness  will  be  realized 
depends,  under  God,  upon  present  fidelity  to  the  sacred 
trusts  committed  to  us  by  Christ,  and  upon  our  promptness 
in  seeing  and  seizing  our  opportunities.  Vast  responsibilities 
rest  upon  us.  Great  dangers  beset  us.  We  have,  first  of 
all,  great  need  of  humility,  of  self-distrust,  and  of  dependence 
upon  God.  While,  on  the  one  hand,  there  are  elements  of 
strength  found  in  us,  as  a  denomination,  yet,  on  the  other 
hand,  there  are  seeds  of  weakness.  There  are,  however,  no 
perils  threatening  our  denominational  prospects  that  may  not 
be  averted,  and  each  danger  suggests  a  present  obligation. 

One  danger  is  opposition  to  Baptist  principles,  and  calls 
upon  us  to  be  firm  and  united,  true  to  each  other  and  loyal 
to  Christ.  It  is  sometimes  remarked  that  there  is  no  need 
for  the  separate  existence  of  the  Baptist  denomination. 
Such  a  declaration  proves  that  our  work  is  not  yet  done. 


Future  Prospects  and  Present  Obligations.  399 

What  reason  is  there  for  the  separate  existence  of  any 
denomination  ?  We  uphold  and  practice  truth  too  impor- 
tant for  the  world  to  lose.  If  the  world  can  be  made  better 
for  our  lives  and  our  principles,  then  there  is  not  only  abundant 
reason  for  our  denominational  integrity,  but  also  for  the 
determined  maintenance  of  our  views.  We  cannot  leave  the 
truths  we  hold,  for  safe  keeping  to  those  who  wish  our  disso- 
lution on  account  of  our  principles.  It  is  sometimes 
presumed  that  the  only  Baptist  principle  assailed  is  our  views 
on  the  communion  question.  This  is  an  error,  for  there  is 
not  one  unopposed.  The  great  question  of  to-day  is  as  to 
the  supreme  authority  of  the  Bible.  To  this  is  the  main 
assault  of  the  infidel  directed.  There  are  only  two  tenable 
grounds ;  its  total  rejection,  or  its  entire  acceptance.  The 
position  taken  by  Baptists  is  the  only  safe  one  for  all  Chris- 
tains  ;  the  Bible,  only,  the  standard  rule  of  faith  and  practice. 
Every  other  question  turns  upon  this.  And  as  to  our  other 
distinctive  principles,  there  is  not  one  that  is  not  assailed. 
Our  opponents  will  not  be  satisfied  when  we  give  up  one 
position,  but  will  press  on  and  drive  us  from  another.  If  we 
admit  the  unbaptized  to  the  Lord's  Supper,  then  we  must 
receive  them  to  church  membership,or  we  are  "  inconsistent," 
"  bigots,"  and  "uncharitable."  The  assault  is  along  the 
whole  line  of  our  faith  and  practice.  Our  views  as  to  the 
subject,  mode,  design  and  order  of  baptism  ;  the  separation 
of  church  and  state ;  the  purity  of  the  church  ;  independent 
church  government  and  indeed  all  we  hold  dear  for  Christ's 
sake  is,  to-day,  called  in  question.  The  oldest  weapons  are 
reburnished  and  used  against  us.  If,  what  we  hold  is  the 
Bible  truth,  then  we  are  right  and  must  stand  firmly  for  it. 
And  many  noble  minded  Pedobaptist  brethren  will  applaud 
us  for  our  consistency  in  so  doing. 

It  is  no  time  to  give  up  when  Professor  Trail  calls  separa- 


Future  Prospects  and  Present  Obligations.  401 

tion  of  church  and  state  "  Atheism  ;"  when  it  is  shamelessly 
asserted  that  immersion  is  not  baptism  ;  when  Presbyterians 
formally  condemn  a  minister  of  that  body  for  immersing  a 
believer  ;  when  infants  are  boldly  proclaimed  to  be  members 
of  the  church ;  and  when,  in  some  quarters,  Bible  baptism  is 
as  unpopular  as  the  blood  of  Jesus. 

Those  who  oppose  us  will  never  be  satisfied  until,  in  the 
language  of  the  Sea  Grove  resolutions  and  prayers, — the  day 
"when  each  evangelical  church  shall  recognize  the  validity 
and  Christian  character  of  the  ministry,  ordinances,  certifi- 
cates, and  sacraments  of  every  other  church."  Jesus  prayed 
for  no  such  union  as  this;  a  union  in  error  and  not  in  the 
truth  as  it  is  in  Christ, and  which  conciliates  men  by  disloyalty 
to  the  Saviour  himself. 

Another  danger  may  arise  from  relaxation  of  effort,  and 
this  reminds  us  of  our  duty  to  grow.  The  same  ceaseless 
energies  that  have  characterized  the  past,  are  still  necessary 
not  only  for  continued  advancement,  but  even  to  prevent 
decline.  The  word  must  be  preached  by  pastor,  evangelist 
and  people,  and  souls  gathered  to  Christ  by  ones,  by  families, 
and  by  thousands,  as  in  the  days  of  the  apostles.  Every 
disciple  is  a  preacher.  And  not  until  the  whole  church  goes 
to  the  whole  world  will  the  whole  earth  rejoice  in  Christ 
and  his  salvation. 

Our  country  is  rapidly  filling  up.  The  coming  immense 
population  will  need  the  gospel,  and  it  is  our  part  as  Christians 
and  as  Baptists  to  give  it  to  them.  We  are  not  true  to  Christ  if 
we  fail  in  this,  and  are  craven  if  we  leave  it  to  others.  The 
perpetuity  of  our  country — its  institutions,  and  its  liberties, 
rests  upon  the  fidelity  with  which  the  gospel  is  preached  in 
the  growing  and  the  destitute  portions  of  the  land.  The 
conflict  for  liberty,  once  waged  honorably  and  successfully 


402  The  Story  of  the  Baptists. 

here,  is  now  going  on  in  the  old  world,  but  this  country  is 
to  be  the  theatre  of  another  longer  and  severer  conflict — be- 
tween capital  and  labor.  And  there  is  nothing  to  prevent  it, 
or  to  mitigate  its  horrors  except  the  gospel,  which  comes 
teaching  the  brotherhood  of  man  and  the  Fatherhood  of 
God,  harmonizing  all  things  by  the  blood  of  the  cross,  and 
making  all  men  one  in  Christ.  The  Baptists  have  ever  been 
the  friends  of  humanity  and  the  advocates  in  all  ages  of  the 
rights  of  man,  and  hence,  have  the  ears  of  the  people,  and  it 
is,  therefore,  for  them  to  do  the  utmost  in  their  power  to 
bring  to  Christ  the  thousands  that  seek  a  refuge  on  our  shores. 
But  we  must  grow  in  numbers,  or  we  can  never  meet  the 
demands  made  upon  us  by  the  rapidly  increasing  millions  of 
our  population. 

But  this  is  not  all.  We  have  a  duty  to  perform  in  other 
lands  and  to  other  nations.  Never  has  any  portion  of  God's 
people  been  more  highly  favored  with  opportunities  to  reach 
the  heathen  and  success  in  missionary  labor.  As  yet,  our 
missionaries  have  but  effected  a  landing  upon  the  shores  of 
Asia  and  Africa,  while  those  great  continents  lie  undeveloped 
before  them.  We  have  prayed  for  the  doors  of  Japan  to  be 
opened,  for  the  walls  of  China  to  be  razed,  and  the  Dark 
Continent  to  be  explored,  and  lo  !  all  is  as  we  asked,  and 
the  opportunity  is  ours.  Shall  we  now  hesitate  to  go  up  and 
possess  the  land  with  all  our  force  ?  Ah  !  we  must  grow  for 
the  sake  of  the  nations  and  the  glory  of  our  God  in  the 
earth.  We  have  a  great  work  to  do.  It  has  been  asserted  that 
while  we  have  been  the  most  highly  favored  of  all  Christians 
in  our  missionary  operations,  that  we  have  given  less  for 
missions  than  any  others.  If  this  is  true,  and  we  greatly  fear 
it  is,  let  us  take  away  this  reproach,  and  henceforth  lead  all 
other  denominations  in  our  contributions  for  saving  perishing 
souls.  Dr.  B.  Sears  says :  "  The  downfall  of  heathenism  is 


Future  Prospects  and  Present  Obligations.  403 

certain ;  it  is  decreed  in  the  historic  march  of  human  events, 
as  it  is  in  the  counsels  of  heaven.  The  only  question  that 
remains  to  be  settled  is,  shall  it  be  superseded  by  some  species 
of  philosophical  unbelief,  or  by  the  Christian  faith  ?  What 
an  argument  is  this  for  renewed  and  vastly  increased  activity 
in  our  work." 

Another  peril  arises  from  rapid  numerical  growth,  and 
this  admonishes  us  to  be  careful  in  the  reception  of  members, 
and  in  the  training  of  converts.  We  should  grow,  but  grow 
wisely. 

Numbers  maybe  an  element  of  weakness.  Tacitus  said 
that  the  Roman  Empire  was  in  danger  of  breaking  down 
from  its  own  greatness;  and  so,  in  our  rapid  increase,  we 
may  lose  the  strength  and  vigor  of  earlier  years. 

Yet  the  cry  is  for  more,  and  some  churches  think  they 
are  not  progressing  unless  receiving  accessions.  There  is  a 
craving,  in  many  quarters,  for  the  feverish  excitement  of 
large  ingatherings,  and  for  pastors  who  will  "  draw,"  and 
"fill  the  pews,"  and  "pay."  Hence,  the  pastor,  in  a  large 
degree,  is  prevented  from  steadily  laying  solid  foundations 
for  the  spiritual  house,  and  finds  himself  almost  unconsciously 
drifting  with  the  popular  current,  seeking  to  please,  laboring 
for  present  effect,  and  securing,  it  may  be,  large,  but  super- 
ficial results.  In  the  efforts  for  increasing  numbers,  the 
training  of  converts  and  the  seeking  of  the  wandering  are 
too  apt  to  be  neglected.  If  this  goes  on  we  will  become  an 
untrained  mob,  rather  than  a  skillfully  directed  organiza- 
tion. 

I  apprehend  that  our  method  is  wrong.  There  is  a  kind 
of  church-growth  that  ought  to  be  sought  first  in  order  of  time, 
as  it  is  first  in  importance.  We  speak  of  development  which  is 
internal  not  external,  spiritual  instead  of  material,  in  quality 


404  The  Story  of  the  Baptists. 

rather  than  in  quantity,  in  knowledge,  in  grace,  and  in  Chris- 
tian activity.  Progress  in  this  direction  may  be  slow,  like 
the  advancing  hour-hand  of  the  clock,  or  the  maturing  child, 
but  it  is  steady  and  sure.  Let  this  inward  growth  be  manifest 
to  "those  without"  by  the  broadest  distinction  made  in 
theory  and  in  practice  between  the  church  and  the  world, 
and  nothing  be  done  by  Christians  in  the  pursuit  of  pleasure 
or  of  business  that  is  a  reproach  to  Christ ;  and  mark  the 
result.  Attention  thus  given  to  that  part  of  the  commission 
which  requires  "teaching  them  to  observe"  and  observing 
ourselves,  the  "  all  things"  "  commanded  ;"  will  not  fail  of 
best  success.  The  church  that  attends  faithfully  to  its  own 
spiritual  prosperity  will  be  too  active  to  cease  to  grow  from 
without.  It  is  spiritual  strength  that  the  churches  most  need ; 
and  which  mere  numbers  cannot  give.  When  persecution 
ceased  upon  the  conversion  of  Saul,  and  the  churches  had 
"rest,"  then  were  they  first  "edified,"  and  consequently 
"multiplied."  Now  is  the  period  of  "-rest."  This  is  our 
opportunity.  How  long  it  may  last  we  know  not,  but  while 
it  does,  let  us  grow. 

"Every  creature"  to  whom  we  are  sent,  whether 
child  or  adult  has  mind  and  body  as  well  as  a  spiritual 
nature.  The  work  of  sowing  the  seed  and  of  gathering 
the  harvest,  from  pulpit,  in  Sunday-school,  and  from 
house  to  house,  is  not  all  that  the  Christian  has  to  do.  We 
are  to  provide  for  the  creature's  intellectual  and  bodily  wants. 
The  body  must  be  fed,  clothed,  sheltered  and  nursed. 
The  best  care  should  be  taken  of  God's  poor,  whom  it  is  a 
privilege  to  have  with  us.  As  a  denomination  we  have  not 
fully  done  our  duty  in  this  regard.  We  have  left  too  much 
to  other  denominations  the  care  of  suffering  humanity.  We 
have  too  few  homes  or  hospitals  for  the  aged,  sick,  afflicted, 
young,  poor,  and  homeless,  among  us.  Christ  went  about 


406  The  Story  of  the  Baptists. 

doing  good  to  the  bodies  as  well  as  the  souls  of  men.  His 
work  for  man's  temporal  and  physical  good  was  very  promi- 
nent. The  Lord  approached  men  to  do  them  good  through 
their  bodies.  To  be  wise  winners  of  souls  we  must  imitate 
him  in  this  respect,  as  we  have  in  others,  and  go  seek  the  ne- 
glected and  destitute  with  the  word  of  God  upon  our  lips, 
and  also  with  food  and  raiment  in  our  hands. 

If  we  are  to  succeed,  our  ministerial  supply  must  be  kept 
up.  A  great  multitude  will  need  a  host  of  competent  leaders. 
There  is  a  fear,  in  some  minds,  that  our  little  churches  are 
suffering,  because  young  ministers  are  trained  away  from  them. 
This  may  be  true,  and  we  may  need  an  uneducated  class  to 
do  a  work  for  God's  poor  that  ought  to  be  congenial  even  to 
a  highly  cultivated  Christian  ministry.  Nevertheless,  men 
are  needed  to  go  before  us,  and  many  of  them,  with  every 
natural  ability  and  acquired  advantage.  Safe  leaders  are 
more  needed  than  brilliant  preachers,  in  order  that  our 
course  may  be  steady  and  sure.  We  cannot  afford  to  lose 
the  counsel  and  guiding  hand  of  experienced  and  aged 
ministers,  who  ought  to  be  put  to  the  .front  along  with 
younger  leaders.  Ministerial  supply  threatens  to  be  inade- 
quate to  our  needs.  Rev.  Dr.  Heman  Lincoln,  of  Newton, 
Mass.,  remarked  to  us  that  there  are  not  as  many  young  men 
now  in  our  classical  schools,  studying  for  the  Christian 
ministry  as  there  used  to  be ;  and  also,  that,  while  formerly 
there  were  frequent  revivals  in  such  institutions  and  many 
conversions  of  students  who  went  to  swell  the  ranks  of  the 
ministry,  there  are  few  heard  of  at  the  present. 

It  is  also  true  that  those  entering  the  ministry  are  chiefly 
from  the  class  unable  to  pay  for  their  education.  This  is  not 
said  to  their  detriment,  but  to  show  how  limited  the  source  of 
supply.  Our  pulpits  should  be  supplied  from  all  classes  of 
society.  It  is  right  that  the  student  for  the  ministry  should 


Future  Prospects  and  Present  Obligations.  407 

accept  a  support  while  preparing  for  his  work.  From  the 
time  a  young  man  begins  his  preparation  for  the  ministry 
down  to  old  age  and  death,  the  churches  owe  him  and  his 
family,  large  or  small,  an  adequate  support. 

There  are  over  10,000  more  churches  in  our  denomi- 
nation, in  this  country,  than  there  are  ordained  ministers. 
Ministers  are  required  for  present  as  well  as  future  needs, 
and  young  men  should  be  urged  to  consider  the  claims  of 
God  upon  them,  in  reference  to  the  Christian  ministry. 
But  there  are  difficulties  to  be  removed  before  the  want  is 
supplied.  The  large  number  of  pastorless  churches,  the 
many  ministers  without  charge,  and  the  rush  for  vacant 
pulpits,  are  evidences  of  unrest  in  the  ministry.  And  the 
cause  of  this  unrest  may  account  for  the  falling  off  of  min- 
isterial supply.  The  shortness  of  pastorates  in  general, 
shows  the  same  unsettled  condition.  While  the  pastoral 
relation  is  so  brief  and  uncertain,  young  men  will  avoid  it. 
As  far  as  the  fault  is  with  the  ministry,  they  should  correct 
it.  Before  entering  the  sacred  calling,  one  should  count 
well  the  cost,  and  resolve  to  do  and  suffer  for  Christ.  But 
the  churches  are,  in  part,  to  blame  for  the  unrest  and  in- 
security named.  It  is  for  the  church  to  make  the  pastor  feel 
settled.  It  is  wrong  to  keep  him  on  trial,  as  some  do,  from 
his  first  appearance  among  them  until  his  last.  Pastor  and 
people  would  find  it  far  better  to  regard  their  union  as  sacred 
and  permanent,  not  to  be  easily  ruptured,  but  to  be  cherished 
and  cemented.  The  feeling  should  be  ;  "  What  God  hath 
joined  together,  let  not  man  put  asunder."  The  strong 
churches  are  those  that  insist  upon  stability  in  the  pastorate, 
and  successfully  use  all  proper  means  to  secure  it. 

We  are  told  that  the  honors  and  pecuniary  inducements 
the  world  offers  to  young  men,  are  keeping  many  from  enter- 
ing the  gospel  ministry.  In  one  sense  this  is  an  unworthy 


408  The  Story  of  the  Baptists. 

reason.  Those  who  enter  the  sacred  office  should  not  do  it 
for  worldly  gain.  But  there  is  another  side  to  this  question. 
If  a  young  man  surrender  all  hopes  of  worldly  success  and 
riches  for  the  gospel,  there  is  no  reason  why  he  should  also 
give  up  all  expectation  of  a  necessary  support.  If  the  sup- 
port is  precarious,  and  insufficient,  then  high-minded  men 
will  stay  out.  What  is  just  and  fair  should  be  paid  without 
any  hesitation,  and  without  solicitation. 

It  is  charged  by  some,  that  the  country  pastor  is  not  the 
only  pastor  underpaid  ;  but  that  the  salariesTof  many  city  pas- 
tors are  too  low.  However  this  may  be,  it  is  still  true  that  a 
right  minded  man  will,  if  his  people  are  poor  and  self-sacrific- 
ing, help  them  to  bear  their  burdens.  It  is  noble  for  any 
pastor  to  deny  himself,  when  his  flock  are  denying  themselves 
to  give  to  the  objects  of  humanity  and  of  religion.  Why, 
however,  ministers  should  not  be  paid  as  other  men,  I  fail  to 
see.  If  this,  now,  be  one  of  the  difficulties  in  the  way  of  an 
adequate  ministerial  supply,  then  let  the  noblest  sacrifices  be 
made  to  remove  it.  Let  the  support  of  the  pastor,  in  city 
and  country,  be  fair  and  liberal,  and  in  proportion  to  the 
means  of  his  people,  and  the  manner  in 'which  he  is  expected 
to  live. 

Baptists  ought  to  be  the  most  liberal  givers  for  the  sup- 
port of  the  gospel  at  home  and  abroad,  for  churches, 
missions  and  all  denominational  institutions  and  enterprises. 
If  the  gospel  be  worth  more  than  all  else,  then  let  us  pay  for 
it  the  highest  price.  Let  there  be  no  close  bargaining  for 
the  things  of  the  kingdom  of  Jesus.  Jewing  should  not  be 
known  among  Christians,  at  least  when  bargaining  for  the 
gospel  of  Christ.  We  glory  in  our  sublime  doctrines,  and 
we  do  well,  but  let  us  be  sublime  in  our  living  and  doing  for 
our  Redeemer. 


Future  Prospects  and  Present  Obligations.  409 

In  all  this  we  speak  for  others  rather  than  for  ourselves. 
In  two  pastorates,  extending  over  nearly  twenty  years,  God, 
by  his  grace,  has  given  us,  frequently,  large  ingatherings,  and 
we  have  labored  with  a  good  and  liberal  people — among  the 
best  in  the  land ;  so  that  we  can  truly  exclaim  :  "  The  lines 
are  fallen  unto  me  in  pleasant  places." 

Let  us  avoid  all  these  dangers  that  threaten,  and  aim  to 
secure  the  bright  future  that  seems  to  be  within  our  reach. 

It  is  sometimes  asked  whether  all  Christians  will  become, 
eventually,  one.  In  an  essential  sense  they  are  one  now — 
spiritually.  Uniformity  in  external  things,  or  consolidation 
of  the  churches  under  one  government,  or  one  man,  is  not 
necessary  to  Christian  unity.  The  union  that  our  Lord 
prayed  for, was  the  oneness  of  all  Christians  in  mind,  in  heart, 
in  purpose,  in  life,  in  works,  in  the  truth,  in  Christ.  When 
thus  united  the  world  will  believe  in  Jesus.  It  is  not 
necessary  that  we  go  to  others,  or  that  others  come  to  us,  but 
that  we  all  go  to  Christ.  Each  individual  church  can  be 
separate  and  independent,  and  yet,  all  truly  unite  in  singing 
the  familiar  hymn,  written  by  John  Fawcett,  a  Baptist 
minister : 

"  Blest  be  the  tie  that  binds 
"  Our  hearts  in  Christian  love, 
"  The  fellowship  of  kindred  minds 
"  Is  like  to  that  above. 

Let  us,  who  are  Christians  of  whatever  name,  grow  in 
grace  and  in  the  knowledge  of  our  Lord  and  Saviour,  Jesus 
Christ,  "  till  we  all  come,  in  the  unity  of  the  faith,  and  of 
the  knowledge  of  the  Son  of  God,  unto  a  perfect  man,  unto 
the  measure  of  the  stature  of  the  fullness  of  Christ." 


SECOND    BAPTIST    CHURCH,    ST.    LOUIS,   MO. 
W.  W.  BOYD,  D.  D.,  PASTOR. 


INDEX. 


Abbott,  Mordecai,  179. 
Arcadia  College,  270. 
Adams,  John,  opposed  to  liberty  of  con- 
science, 235. 

African  Expositor,  The,  395. 
Alabama  Baptist,  The,  391. 
Alabama,  Baptists  of,  266. 
Albigenses,  The,  45,  113. 
A  merican  Baptist,  The,  395. 
A  Merican  Battle  Flag.  The,  392. 
American  Baptist  Reflector,  The,  391. 
American  and  Foreign  Bible  Society,  368. 
American   Baptist  Free  Mission  So  ,  367. 
American  Baptist  Historical  Society,  368. 
American  Baptist  Home  Mission   Society, 

265,  354,  3°2-.364-  . 
American  Baptist  Missionary  Union,   342, 

354,  364>  366. 

American  Baptist  Publication  Society,  284, 
362,  354,  358,  362. 
American  Bible  Union,  369. 
Anabaptists,  The,  49-58 ;    Spurgeon,  on 

56,  74,  73,  81,  94;  of  Switzerland,  61-65. 
Anderson,  G. .  376. 

Anderson,  Geo.  W.,  14,  290,  344,  358,  364. 
Anderson,  M.  B.,  373  , 
Anderson,  Jr.  T.  D..  355. 
Apostolic  Fathers,  The,  25. 
Arkansas,  Baptists  of,  26$. 
A  rkansas  Evangel,  The,  393. 
Armitage,  Thos.,  369. 
Arnold  of  Brescia,  47. 
Arnoldists,  The,  213. 

Backus,  Isaac,  quoted,  200,  205,  229,  232, 
238,  239 ;  sent  to  Philadelphia,  234. 

Baltimore  Baptist,  The,  394. 

Bamfield,  Francis,  126,  no,  156. 

Bancroft  upon  Roger  Williams,  204. 

Banes,  C.  H.,  256. 

Banner  of  Truth,  The,  395. 

Baptism,  Bible  and,  16;  and  the  Fathers, 
25,  288 ;  John's  286  ;  believers',  20,  26, 
34  :  clinic,  28  ;  in  Greek  Church  28,  30; 
in  the  Episcopal  Church,  31  ;  and  the 
supper,  271  ;  is  immersion,  21,  27,  30, 
31,  34,  286,  loo  ;  infant,  20,  26,  31,  209- 
211  ;  a  symbol  24,271  ;  of  thousands  in  a 
day,  72,  286,298:  of  first  Burman  con- 
vert, 2,  328 :  Pcdobaptist  authorities  on, 
14-24,  26-31,  272,  286,  290. 

Baptisteries,  73,  285-300. 

Baptist  churches,  10,  16,  71,  398-401  ; 
prospects  of,  396,398,401-408  ;  succession 
of,  to,  14,  17. 


Baptist  ministry,  The,  more  needed,  406 
unrest  of,  407 ;  support  of,  407,  408. 

Baptist  schools,  371. 

Baptists,  their  principles,  n,  210,  211,  397, 
398,  401 ;  north  and  south,  355  ;  differ 
from  others,  9,  n,  17,  96,  211,  272-284: 
agree  with  others,  n,  23,  272-284  ;  care 
of  the  poor,  404  ;  liberality  408 ;  cham- 
pions of  civil  and  religious  liberty,8s,  86, 
199,  202,  204;  in  the  north,  229-240;  in 
the  south,  242-251  ;  imprisoned,  116,117, 
120,  156,  160;  burnt  at  Smithfield,  80, 
82.  84. 

Baptists,  in  all  ages,  TO,  385,  300 ;  in  the 
northern  states,  198-209,  228-240 ;  in  Vir- 
ginia,  214-228,  242-251  ;  origin  in  the 
various  states,  253-270;  in  Holland, 
Germany,  etc  ,  56.  59,  65,  74,  199,  34O- 
353_;  in  England,  71-196,  298,  301-321  ; 
their  number,  99,  188,  189,  193,  318,396: 

Baptists,  Regular,  217,  219,  247,  396. 

Baptist  Beacon,  The,  395. 

Baptist  Courier,  The,  391- 

Baptist  General  Tract  Society,  358. 

Baptist  Journal,  The,  395. 

Baptist  Messenger,  The,  Miss.,  395. 

Baptist  Messenger,  The,  Tenn.,  395. 

Baptist  Pioneer,  The,  395. 

Baptist  Quarterly,  The,  292. 

Battist  Record,  The,  392; 

Baptist  Review,  The,  382. 

Baptist  Weekly,  The,  388: 

Baptist  Union  Theolog;cal  Sem.,  376. 

Baylor  University,  370, 

Beckley,  J.  T.,  253. 

Berenganans,  45,  75. 

Bethel  College,  376. 

Bible  and  baptism,  The,   16,  285. 

Bible  Baptist  Convention,  The,  359. 

Biblical  Recorder,  The,  386. 

Bible  Societies,  359,  368,  369,  397. 

Bible,  the  only  standard  rule,  The,  16,  26^ 
27,  33- 

Bicket,  P.  W.,  344. 

Bitting,  C.  C,  359. 

Blackall,  C.  R..  361. 

Blue  Ridge  Baptist,  The,  395. 

Boardman,  G.  D. ,  113,  337. 

Boardman,  Jr  G.  D.,  256. 

Booth,  Abraham,  179. 

Boothe,  J.  W.  T..  274,  276. 

Boyce,  J.  P.,  377. 

Boykin,  S  ,  3=7,  382. 

Brand-Hueber,  Wolfgang,  61. 

Brine,  John,  189,  190. 


412 


Index. 


Bristol  College,  England,  164,  195. 

Broadus,  J.  A.,  357, 

Broadmead  church,  Bristol,  Eng.,  151-157, 
195. 

Brown,  John,  230,  332. 

Brown,  J.  Newton,  51. 

Brown  University,  232,  372,  373,  379. 

Bucknell,  Wm.,  362,  379. 

Buckner,  LIT.  357. 

Bunyan,  his  statue,  8,  170-173;  im- 
prisoned, 35,  114,  115,  156;  life  of,  158, 
167-176;  his  wife,  166,  168. 

Burrows,  J.  L.,  28. 

Burrows,  Lansing,  355,  361. 

Busher's,  Leonard,    plea  for  liberty,  86. 

Caldwell,  S.  J.,  325. 

Califcrnia,  Baptists  in,  268. 

California  College,  377. 

Campbellites,  T  he,  396 

Canada,  Baptists  of,  253,  268-270. 

Canadian  Baptist,  Ihe,  395. 

Canne,  John,   156. 

Carey,  Wm.,  303,  303,  310-321. 

Carson,  Alexander,  103. 

Carson  College,  376. 

Cathcart,  Wm.,  230,  231,  z}8,  245,  248,  276, 

298,  300,  368. 

Central  Baptist,  The,  390. 
Central  University,  376. 
Child's  Gent,  7  he,  392. 
Christian  Messenger,  The,  395. 
Christian  Visitor,  '1  he,  395. 
Christian  Churches,  What  are,  16. 
Christian  Index,  The,  382. 
Christian  Secretary,  The,  383. 
Church  of  God.  396. 

Clough,  J.  G.,  immerses  2,222  persons,  74. 
Cobram,  Lord,  77. 
Colby  University,  197,  373,  379. 
Colgate  Academy,  379. 
Columbian  College,  68,  375 
Colorado,  Baptists  of,  268. 
Cook  Academy,  379. 
Cook,  Joseph,  on  America,  398. 
Commission,  Christ's,  18,  276,  301. 
Cone,  S.  H.,  231,  344. 
Confession  ot  faith,   The  London  96,  178. 
Connecticut,  Baptists  of,  240,  254. 
Constantine  the  Paulician,  }8. 
Conybeare  and  Howson,  on  baptism,  272. 
"Conventicle  Act,"  120,  the  Second,  122. 
Cornwell,  Francis,  yi. 
"  Corporation  Act,  '  178. 
Corthell,  W.  G.,  367. 
Cote,  Dr.,  289,  295,  zoX>. 
Cox,  Nehemiah,  157. 
Craig,  Louis,  224, 
Cramp,  Dr.  138,  140,  189. 
Crane,  C.  B.,  253. 
Cromwell  opposed  by  Baptists.  99. 
Crosby,  the  historian,  115  116,  ,145,  160. 
Crozer  family.  The,  363,  377. 


Crozer  Theological  Seminary,  146,  351,377. 
Curry,  J.  L.   M.,  226,  355. 

Dacota,  Baptists  of,  268. 

D'  Anvers,  Col.  Henry,  109. 

Davis,  Noah,  358. 

Deane,  J.  H.,  358. 

"Declaration  of  Indulgence,"  124,  237. 

Defoe,  Daniel,  126,   128,   129. 

Dclaune,  Thos.  124,  126,  129,  156 

Delaware:  Welsh  Tract  church.  237,  257, 
3«o;  Baptist  Union,  257;  Wilmington: 
Del.  Ave.  church,  252,  257;  Second 
church,  257,  346. 

Denne,  Henry    102,  110-112. 

Dennison  University,  376. 

Devonshire  Square  church,  91,  138. 

Dickinson,  A   E  ,  380. 

Dodge,  E..  373. 

Dodge,  Daniel,  257.  582. 

Dominion  of  Canada,  Baptists  of,  the,  453, 
268-270. 

Donatists,  The,  36.  37,  213. 

Dudley,  R.  M.,  376. 

Dunster's,  Henry,  martyrdom,  208. 

DuVeil,  Dr.,  102  160. 

Dyer,  S.,  361. 

East  India  Company    315. 

Edwards,  Jonathan,  210. 

Edwards,  Morgan,  71,  214 

Elford,  C.  J.,  357. 

Ellis,  K.  M.,  258. 

England,     Introduction     of     Christianity 

into,  72  ;  Early  Baptists  in,  125. 
Erasmus,  16,  61. 
Examiner,  The,  383,  384, 
Ewins,  Thos.,  152. 

Featley's  Dr.  "Dippers  Dipt,"  Spurgeon's 
reply  to,  94 ;  Reply  to,  by  Denne,  112. 

Fish,  H.  C.,  287. 

"Five-mile  Act,"  121.  122. 

Fleischman,  K.  A.,  362. 

Florida,  Baptists  of,  268. 

Ford's  Repository  and  Home  Circle,  387. 

Fownes,  Geo.,  153,  155,  156. 

Fox,  R.  C.,  375. 

France,  Baptist  Chapel,  Paris,  154, 353, 
364- 

Franklin  College,  159,  376, 

Free-will  Baptists,  396, 

French,  Rev.  James,  256. 

Fristoe,  Daniel,  and  Wm.,  218. 

Fuller,  Andrew,  190,  303,  306-309. 

Fuller,  Richard,  104,  255,  280. 

Furman,  Richard,  212,  255. 

Furman  University,  181,  376. 

Gano,  John,  230. 

Garrard,  J_ohn,  217. 

Gaunt,  Elizabeth,  burnt,  163. 

General  Baptist  church,  The  first,  89. 


Index. 


413 


General  Missionary  Society,  England,  318. 
General   Missionary  Convention,  &c  , 

U.  S.  327. 

Georgia  Baptist,  The,  395. 
Georgia  Baptists,  219,  228;  origin  of.  261  ; 

and     education,    372;    Second    church 

Atlanta.  228. 

Georgetown  College,  376 
German  Baptist  Publication  So.,  48,  361. 
German  Baptist  Theo.,  Sem.,  373. 
Gifford,  Andrew,  cf  Bristol,  158,  161,  180. 
Gifford,  Dr.  Andrew,  180-183. 
Gill,  John,  his  teaching,  189 ;  Spurgeon  on, 

189;  life  of,  190. 
Going,  Jonathan,  363. 
Gosnold,   the  Spurgeon  of  his  time,    102, 

161. 

Gospel  order,  276-281 ;  Dr.  Hodge  on,  278. 
Grantham,  Thos.,  89,  115. 
Gregory,  O.  P.,  355. 
Grenell,  Z.  Jr.,  355. 
Griffin,  Dr.,  271 ;   on  the  supper,  874. 
Griffith,  B.,  344,  358,  361,  362. 
Grimmcll,  Rev.  J.  C.,  362. 
Gubelmann,  Rev.  J.  S.,  362. 

Half  Way  Covenant,  209,  210. 

Haldane,  R.  and  J.,  103. 

Hall,  Dr.  John,  280. 

Hall,  A  M.,  Robt.,  157,  194-196. 

Hall,  Sr.,  Robt.  194,  302. 

Hamilton  Theological  Sem.,  373. 

Hammond,  Geo.,  116,  158. 

Hanserd  Knoylls  Society,  150,  151, 

Hardcastle,  Thos.,  152,  153. 

Hardin  College,  379. 

Ha  tj  John,  236. 

Harrison,  Maj-Gen..  102,  105. 

Harriss,  Sam'l,  220-22}. 

Harriss,  H.  H.,  357. 

Harvard  College,  187,  211. 

Haselhuhn,  J.  C.,  362. 

Hatfield,  R.   H.,  292,  295. 

Havelock,  General,  317,  319. 

Hawks,  Dr.,  219,  245. 

H  el  wye,  Thos.  86,  89. 

Henspn,  P.  S.,  361. 

Henricians,  47. 

Herald  of  7  ruth,  The,  395. 

Hetwood,  Gen'l.,  102. 

Hetzer,  Louis,  65. 

Hewlings,  The,  114,  142-144. 

Hibbard,  Dr.,  on  the  supper,  274. 

Hodge,    Dr.    Charles,  on     faith    of    the 

church,    14  ;   on  gospel  order,  278  ;  on 

the  supper,  283. 
Hoefflins.  The,  362. 
Holljns  Institnte,  222,  377,  379. 
Hollis,  Thomas,  endows  Harvard  College, 

187. 
Holmes,    Obadiah,    whipped   in  Boston, 

206,  208. 
Home  instruction,  9,  10 


Home  Mission  Society,  English,  320. 

Hopewell  Academy,  270,  372. 

Houghton,  Col.  Joab,  230,  231. 

Hough,  Coleman  and  Whitlock,    328,  330. 

Hovey,  A.,  371,  372,  373. 

Howard,  Lord,  102 

Howard  College,  376. 

Howell,  Dr.,  227. 

Hoyt,  Wayland,  256. 

Hubmeyer,  Balthazar,  62. 

Hull,  Thomas,  117. 

Huss,  John,  48. 

Hussites,  213, 

Hutchinson,  Col.,  106,  107. 

Idaho,  Baptists  of,  268. 

Illinois,  Bapt.  of,  265 ;  Chicago  Bapt.,  265. 

Immanuel  Church,  58,  265. 

Indiana  Baptist,  The,  393. 

Indiana,  Baptists  of,  265. 

Indian  Territory,  Baptists  in  the,  267. 

Indian  University,  363. 

Infant  baptism  on  the  decline,  14 ;   Lange 

on,  14. 
Inquisition,  The  Spanish,  69;  The  Calvan- 

istic,  70  ;   The  Protestant,  79,  89. 
Instruction,  Home,  9,  10. 
International  School,  Mex.,  363. 
Iowa,  Baptists  of,  267. 
Ireland,  Baptists  of,  103. 
Ireland,  James,  227. 
Ives,  Jeremiah,  157. 
Ivime,y,  81,  91,  95,  102,  126,  138,  178. 

James,  John,  117,  119. 
Jerome  of  Prague,  48. 

essey,  Henry,  102,  109,  114. 

eter,  J.  B.,  216,  580 

ohnson,  G.  J.,  359. 

ones,  Dr.,  of  Siam,  337. 

ones,  David,  230,  133. 

ones,  H.  G.,  230, 

ones,  P.  L.,  256. 
Jones,  T.  G.,  301. 
Jones,  Washington,  257,  260. 
Journal  and  Messenger,  The,  385. 
Judson,  A.,  (cut)  28  ;  life   of,  312-339,  368. 
Judson,  n.  D.,  Edward,  338. 
judson  University,  377. 

Kalamazoo  College,  376. 

Kansas,  Baptists  of,  267. 

Kansas  Baptist,  The,  394. 

Keach,  Elias,  255. 

Reach,  B.,  114,   144-148,  192. 

Kean.  Miss  May  F.,  361. 

Kehukee  Association,  217. 

Kennedy,  Mrs.  M.  G.,  361. 

Kendrick,  A.  A,,  376. 

Kent,  Joan  of,  burnt,  •/<). 

Kentucky,  Baptists,  of,  263 ;  Walnut  Street 

church  Louisville,  365 . 
Kctockton   church  and  association,   218. 


414 


Index. 


Kerfoot,F.  H.,259. 

Kevnerts,  Tiaert,  67, 

Kiffin,  Wm.,  91,  102.  114.  120,  138-144. 

King,  G.  M.  P.,  363. 

Knollys,  Kanserd,  102,  114,  116,  148,-iso, 

151,  161,  254. 
Knowles,  J.  D.,  358, 
Koch,  Hans,  martvred,  59, 
Krishnu,  the  first  Hindoo  convert,  316. 

Lane,  Dutton.  219. 

Lanfranc,  Archbishop,  76. 

La  Grange  College,  376. 

Lawson,  A.  G.,  364. 

Lehmann,  G.  W.,  53,  352,  353. 

Leland,  John,  247. 

Lewisburg,  The  University  at,  123,  376. 

Lingard,  The  historian,  74. 

Lincoln,  Dr.  H.,  406. 

Lincoln,  H.  E.,  368. 

Lollards,  The,  74,  77,  81. 

L°n.g.  J.  C.,  214,  217,  219,  250. 

Lorimer,  G.  C.,  265. 

Louisiana,     Baptists    of,    266;     Coliseum 

Place  church,  N.  O.,  196. 
Loveall,  Henry,  217. 
Ludlow,  Major-General,  102. 
Lunsford,  Lewis,  218. 

Mac  Arthur,  R.  S.,  958. 

Macintosh,  Sir  James,  195. 

Madison,  James,  245,  250. 

Madison  University,  373. 

MalcoTi,  Howard,  368, 

McDonald.  H.,  262. 

Me  Master  Hall,  78,  270. 

McMaster,  Hon.  Wm.,  270. 

McMinnville  College,  376. 

Maine,  Baptists  of,  254, 

Manichaeans,  The,  48. 

Manly,  B.,  357. 

Manning,  James,  238,  372. 

Mantz,  Felix,  64. 

Marshman,  Ward,  etc.,  315,  317. 

Maryland,  Baptists  of,  258  ;  Sater's  ch., 
117,  158,  toleration  in,  204,  Balto. — First 
church,  203,  258;  Second  church,  561 : 
Seventh,  355  :  Eutaw  Place  ch.,  46,  238. 

Martyrdom  of  girls,  61. 

Marsh,  W.  H.  H.,  179. 

Marshall,  Daniel,  218,  2X1,  259,  262. 

Massachusetts:  Baptists  of,  198,  253;  expels 
Williams,  200 ;  whips  Holmes,  206 ;  taxes 
Baptists,  232 ;  who  appeal  to  congress, 
234;  oppresses  Baptists,  238 — 240;  Bos- 
ton— First  church,  13,  253  ;  Tremont 
Temple,  253,  364  ;  Ruggles  Street,  253. 

Maulmain.  331,  337,  338. 

Mell,  P.  H.,  355. 

Mennonites,  The,  50-53,  65-69. 

Menno,  Simon,  50,  65-69. 

Mercer  University,  246,  376,  379. 

MerriJun,  E.  F.,  366. 


Merrill,  J.  Warren,  364. 

Metropolitan  Tabernacle,  97,  136. 

Meyster,  Leonard,  59. 

Michigan,  Baptists  of,  267  ;  First  church, 

Detroit,  355,  356. 

Michigan  Christian  Herald,  The,  387. 
Miles,  John,  103. 
Miller,  J.,  imprisoned,  156. 
Milton,  John,  94,  102,  173. 
Minnesota,  Baptists  of,  268. 
Missions,  Cuts  illustrating,   2,  18,   24,  27, 

32,  40,  63,  90,  141,  186,  304,  331.  366. 
Missions,  American  Baptist,  322-330,  340- 

35-5,  402.  • 
Missions,   English   Baptist,   301-308,  310- 

321,  366. 

Missionary  Baptist,  The,  395. 
Mississippi,  Baptists  of,  262,  a66,  301,  324. 
Mississippi  College,  37?. 
Missouri,  Baptists  of,  a66. 
Monmouth's  rebellion,  142,  162. 
Monongahela  College,  377. 
Montana,  Baptists  of,  268. 
Montanists,  The,  34. 
Moore,  Jeremiah,  218. 
Moorehouse,  H.  L.,  363. 
Morgan,  Abel,  241,  257. 
Morgan,  Dr.  T.  J.,  369. 
Morton,  John,  89. 
Mosheim,  34,  47,  50,  53,  55,  56,  66. 
Mt.  Pleasant  College,  376. 
Mt.  Pleasant  Institute,  379. 
Munster  kingdom,  The,  54,  56. 
Munzer,  Thomas,  54. 
Murdock,  Dr.  J.  N.,  364,  366. 

National  Baptist,  The,  389. 

Neal,  R.  H.,  255 

Neander  on  baptism,  19,  20. 

Nebraska,  Baptists  of,  268. 

Needham,  Geo.  C.,  257. 

New  Connection,  The,  89. 

New  Jersey,  Baptists  of,  230,    257,    282; 

Hopewell  church,    231,  236  ;  Hopewell 

Academy,  270,  372. 
New  Hampshire,  Baptists  of,  254. 
New  Mexico,  Baptists  of,  268 
New  York,  Baptists  of,  258  ;  First  church, 

230,  258  ;    Calvary    church,    n8,    258  ; 

Strong  Place,  church,  Brooklyn, 127,  258. 
Newton  Theological  Institution,  375. 
Nordin,  Robt.,  217. 
North  Carolina,  Baptists  of,  217  218,  228, 

2S7»  259. 

Northrup,  G.  W.,  376. 
Novatian,  28. 
Novatians,  34. 

Dates,  Samuel,  98. 
Ohio,  Baptists  of,  263. 
Oldcastle,  Sir  John,  77. 
Oncken,  J.  G.,  340,  350. 
Oregon,  Baptists  of,  268. 


Index. 


415 


Ottawa  University,  376. 

Pare,  George  Van,  80. 

Particular  Baptist  church,  First,  89,  138. 

Particular  Baptist  So.,  304,  305,  318,  320. 

Patient,  Thos.,  103. 

Paulicians,  The,  37,  74. 

Pearce,  Samuel,  305. 

Peck,  J.  M. ,  265,  362,  368. 

Peddie  Institute,  374,  377,  379. 

Pennsylvania,     Baptists    of,    255  ;  Phila : 

First  church,  15,  256;  Memorial  church, 

256,  400,  405  ;  Tacony  church,  256, 164 ; 

Lower  Dublin  church,  256,  275  ;  Sansom 

Street  church,  340,  344. 
Pemacost,  The  3000  immersed  at,  72. 
Pepper,  G.  D.  B.,  373 
Petrobrusians,  45,  213. 
Philada.  Association,  217,  235,  256,  372. 
Pilgrim  Fathers,  199 
Pieters,  John,  82. 
Piggott,  John,  184. 
Plague  in  London,  121,  138. 
"  Poor  men  of  Lyons,"  42. 
Portsmouth  Association,  217. 
Powell,  W.  D.,  357. 
Powell,  Vavasor,  116,  132-134. 
Praise-God  Barebone,  102. 
"  Prayer  Meeting  Hill,"  19,  366. 
Presbyterians  persecute,  94,  95,  96,  98,  99. 
Proud',  Thomas,  103. 

Rand,  Dr.  T.  H.,  270. 

Randolph,  W.,  291,  361. 

Rangoon,  327,  335,  336,  337. 

Rauschenbusch,  A.,  373. 

Read,  H.  F.,  361.     " 

Religious  Herald,  The,  384. 

Religious  Press,  The,  381,  393. 

Rhode  Island,   First  church,  Providence, 

70,  205  ;  the  First  church  Newport,  198 ; 

Tiverton  church,    198;  liberty  in,   199 ; 

settled,  202. 

Richmond  College,  87,  376,  380. 
Rippon,  Dr  ,  182,  183. 
Ritner,  I.  N.,  368. 
Robinson,  E.  G.,  373. 
Rochester  Theological  Seminary,  101,  373. 
Rogers,  Dr.,  230. 

Roman  Catholic  Church,  10,  n,  17. 
Rowland,  A.  I.,  361. 
Rjland,  Dr.  John,  183,  188,  195,  310,  312. 

Samson,  G.  W.,  31. 

Sawtre,  Sir  William,  77,  83. 

Sears,   B  ,  343,  345. 

Sea  Grove  Resolutions,  401. 

Semple,  R.  B.,  217, 

Seymour,  Dr.,  253. 

Schaff,  Dr.  P.  on  baptism,  19. 

Schoener,  Leonard,  martyred,  60. 

Scotland,  Origin  of  Baptists  in,  103. 

Schulte,  H.  362. 


Separate,  or  New  Light  churches,  210,  217, 
218;  rirst  in  Va.  219;  unite  with  regular 
Bapti4ts,  247. 

Sergius,  38. 

Seventh-day  Baptists,  396. 

Shorter  College,  108,  377. 

Shurtleff  College,  376,  379. 

Shute,  Dr.  S.  M.,  37$. 

Simpson,  Bishop,  on  the  Supper,  276. 

Six-principle  Baptists,  396. 

Skepp,  John,  190. 

Smith,  Bishop  B.  B.,  28. 

Smith,  Hezekiah,  230. 

Smith,  S.  F.,  251,  370. 

Smyth,  John,  88,  89. 

Snyder,  Sicke,  66. 

South  Carolina  Baptists,  154,  257,  372. 

South  Jersey  Institute,  207,  377,  379. 

South  Western  University,  377. 

Southern  Baptist  Convention,  355-358,  379, 

Southern  Baptist,  Theol,  Seminary,  377. 

Southern  Baptist,  The,  395 

Spencer,  David,  256. 

Spilsbury,  John,  91,  138. 

Sprague,  Dr.,  on  baptism  and  the  Sup- 
per, 280. 

Spratt,  O.  W.,  359. 

Spurgeon.C,  H.,  on  the  Anabaptists,  56 ;  on 
early  English  Baptists,  74,  79;  on  Bap- 
tists in  reign  of  Elizabeth,  81,  94;  on 
Dr.  Gill,  189;  labors,  of,  320. 

Standard,   The,  388. 

Standard  Publishing  Company,  270 

Stanley,  Dean,  on  baptism,  17,  19,  27,  30, 
172,  286. 

Stearns,  Shubael,  218,  220,  259. 

Stennett,  Joseph,  178,  184. 

Stennett,  Edward,  183. 

Stennett,  Dr.  Joseph,  185. 

Stennett,  Dr.  Samuel,  185. 

Stewart,  John  D.,  355. 

Stillman,  Dr.,  238. 

Stinton,  Benj.,  192. 

Strong,  A.  H.,  373. 

Sunday  schools,  359. 

Supper,  The  Lord's,  its  observance  as  a  test 
of  citizenship,  124,  178;  Bunyan,  Hall, 
Spurgeon  and,  173-176;  in  New  Eng- 
land, 209;  in  Canada,  269;  restricted, 
271-284. 

Taverner,  Gov.  Samuel,  117. 

Taylor,  E,  G.  ,361 . 

Taylor,  Geo.  B.,  215,  219,  354. 

Taylor,  J.  B.,  357. 

Tennessee,  Baptists  of,  263. 

Tennessee  Baptist,  The,  386. 

Tertullian,  34. 

Terwoort,  Henry,  82. 

Ten-ill,  Mr.,  151,  165, 

"Test  Act,"  The,  122,  124,  148,  178,- 

Texas  Baptist,  The,  395. 

Texas  Baptist  HeraUltTbKt  389, 


416 


Index. 


Texas,  Baptists  of,  267. 

Thomas.  B.  D.,  270. 

Thomas,  David,  218. 

Thomas,  M.  D.,  John,  305,  312,  313,  315. 

Thompson,  Charles,  230. 

Tichenor.  I.  T.,  355. 

"Toleration,  "  Act  of,  178. 

Trevor.  J.  B.,  363. 

"  Truth's  Champion,  "    found   in  an   old 

wall,  80. 

Tubbs,  Capt  Calvin,  340,  344. 
Tucker,  H.  H.,  361. 


Tunkers,  396. 
Tupper,  H.  A.,  355. 


University  of  Chicago,  376. 
University  of  DesMoines,  377. 
University  of  Rochester,  373,  579. 
University  at  Lewisburg,  376. 
Union  of  church   and    state,  once  desired 

by  some  in  the  U.  S.,  248,  249  ;  Baptists 

opposed  to,  251.    -• 
Usher,  Archbishop,  74,  75. 
Utah,  Baptists  of,  268. 

Vane,  Sir  Henry,  102. 

Vassar  College,  191,  376,  379 

Venner's  Rebellion,  115,  116. 

Vermont  Baptist,  The,  393. 

Vermont  Baptists,  254. 

Virginia  Baptists,  origin,  214-228 ;   struggle 

for  liberty,  242-251. 

Virginia  Uaptist  Gen.  Association,  2z6, 242. 
Vonde  Ho  e,  Auneken,  69. 

Waco  University,  376. 
Wade,  Jonathan,  320,  357. 
Wake  Forrest  College,  376. 
Waldenses,  The,  41,  43,  74,  75,  213,  291. 
Wales,  Baptists  of,  103,  115,  132,  188. 
Walker,  J.  G.,  377.      " 
Wall,  J.,  291. 

Wall,  Dr.,  on  the  Supper,  276. 
Waller,  John,  223,  226. 
Warren  Association,  134,  256. 
Warren  J.  G.,  53,  342,  345,  349,  353. 
Washington  and  the  Baptists,  248. 
Washington,  D.  C. ,  Baptists  of,  265. 


Washington  Territory,  Baptists  of,  268. 

Watchman,  The,  381- 

Wayland  Seminary,  370,  363. 

Wayland,  F.    57,  373. 

Welling  J.  C.,  375- 

Welsh  Baptists  in  America,  198,  200. 

Western  Baptist,  The,  394. 

Western  Recorder,  The,  394. 

Westminster  Assembly  The,  92,  98. 

Weston,  David,  199,  204,  210,  211,  227. 

Weston,  H.  G.,  368,  377. 

Westrup,  T.  M.,  363. 

West  Virginia,  Baptists  of,  262. 

Wharton,  H.  M.,  380. 

Whateley,  Archbishop,  31. 

Wilberforce,  William,  312. 

Whitefield,  George,  182,  194,  210,  221. 

Whitsitt,  W.   H.,  097. 

Wightman,  Edward,  burned,  85. 

WicklirFe,  John  de,  48,  76,  93,  213. 

WicklifKtes,  or  Lollards,  74,  77. 

Williams.  Roger,  61,  88.  198,  199-206. 

Williams,  J.  W.  M.,  258. 

Williams,  W.R.,on  the  Christian  sects,  39; 

on  the  Baptists  of  Cromwell's  time,  100, 

1 02 ;  Col.   and   Mrs.    Hutchinson,   no; 

Baptist  prospects,  398. 
William  Jewel  College,  376,  378. 
William  of  Orange,  69. 
William  III.,  85,178. 
Wisconsin,  Baptists  of,  267. 
Withrow,  W.  H.,  290 
Wolverton,  A.  M.,  W.  N.,  270. 
Women's  work  in  Missions,  367,  368. 
Women's  Baptist  Foreign  Mis.  So.,  367. 
Woman's  Foreign   Mis.,  So.,  West,  367. 
Woman's  Bapt.  Home  Mis.  So.,  368. 
Woman's  Am.  Bapt.  Home  Mis.  So.  368. 
Woodstock  College,  270. 
Wright,    Joseph,    imprisoned    for   twenty 

years,  156. 

Wyckoff,  Dr.  W.  H.,    369. 
Wynn,  I.  C.,  257. 
Wyoming,  Baptists  of,  268. 
Zions  Advocate,  385 
Zwingle,  62,  64,  65. 


